^fl^H 

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^.^ARY  ^ 


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J 


K«Ei^Kl©[H]T[K]® 


THE    LIFE 


OP 


PHILIP  MELANCHTHOK 


BY 


CHARLES  FREDERICK  LEDDERHOSE. 


franslatfij  from  tirt  6trman, 


BY   THE 


EEV.    G.    F.    K  HO  TEL, 

PASTOR     OP     TRINITY     LUTHERAN     CHURCH,     LANCASTER,     PA. 


-<♦«- 


PHILADELPHIA: 
LINDSAY    &    BLAKISTON 

18  55. 


Entered  according  to  Act  of  Congress,  in  the  year  1854,  by 

LINDSAY    &    BLAKISTON, 

in  the  Clerk's  OfEce  of  the  District  Court  of  the  United  States  for 
the  Eastern  District  of  Pennsylvania. 


V. 


(2) 


NOTICE. 

By  ail  oversight  on  ilie  pnri  of  the  pressman  whose  duly  it  is  to  revi.se  the  sheets 
on  the  press  in  my  Priiitiiig^  OiTiee.  tlie  foliowiiicf  papres  of  this  work  (The  Lite  of"  Me- 
lanchthon),  are  transposed,  56,  57.  58,  59,  and  60.  This  error  makes  the  book  appear  ai 
first  sight  to  be  incomplete,  the  reader,  however,  will  find  all  the  pages,  as  above, 
but  transposed.  The  error  was  not  discovered  until  the  whole  edition  of  the  work  wa5 
bound,  and  largely  distrilmied,  consequently  too  late  to  be  corrected  in  any  other  way 
than  by  this  notice. 

C.  SHERMAN,  Printer, 
for  LINDSAY  &  BLAKISTON.  Publisher.*. 

Philadklpiiia,  Nov.  .>0,  1854. 


'cii„.u  ui  X  fULiyjivania. 


(2) 


^ 


/ 


/ 


AUTHOK'S  PREFACE. 


Luther  occupies  so  great,  unrivalled,  and  apostolical 
a  position  among  the  Reformers,  that  we  should  not 
feel  surprised  to  see  his  life  and  labors  presented  to  the 
evangelical  community  again  and  again.  Although 
we  are  far  from  encouraging  an  idolatrous  worship  of 
the  man,  we  believe  we  are  acting  in  the  spirit  of  the 
word  of  God,  when  we  encourage  men  to  follow  his 
faith.  But  we  should  act  very  ungratefully  if,  on  ac- 
count of  this  Prince  in  Israel,  we  should  lose  sight  of 
the  other  distinguished  men  of  God  in  the  days  of  the 
Reformation.  And  among  these,  Philip  Melanchthon 
occupies  the  highest  place.  The  age  in  which  he  lived 
called  him  the  Teacher  of  the  German  people,  because 
he  exerted  a  powerful  influence  upon  the  scientific  and 
Christian  culture  of  Germany.  And  we  too  may  give 
him  the  same  name,  for  his  writings  continue  to  exert 
a  great  influence,  and  justly  claim  our  consideration. 
To  show  that  this  is  indeed  true,  that  he  is  still  calcu- 
lated to  be  the  teacher  of  the  German  people,  especially 

iii 


IV  A  U  T  II  0  R    S     P  R  E  F  A  C  E  . 

of  the  evangelical  community,  is  the  object  of  this  Bio- 
graphy. As  this  volume  was  prepared  for  the  general 
reader,  all  learned  discussions  were  necessarily  avoided. 
It  does  not  enter  into  critical  investigations,  but  faith- 
fully appropriates  known  facts,  in  order  to  present 
them  to  the  reader  in  an  intelligible  manner.  A  candid 
examination  must  decide  how  far  the  author  has  suc- 
ceeded in  accomplishing  this  object.  It  is  the  first 
attempt  of  the  kind,  for  the  Life  of  Melanchthon  has 
not  been  written  often ;  and  when  it  was  written,  it 
w^as  not  treated  in  a  popular  manner. 

It  was  therefore  the  principal  aim  of  the  author  of 
the  present  volume  to  present  a  truthful  picture  of  the 
faith  and  the  life  of  the  Reformer.  The  man  who 
iVrote  the  Augsburg  Confession,  and  its  Apology,  Con- 
fessions which,  after  three  hundred  years,  arc  still  a 
stumbling-block  to  some,  but  also  an  encouragement 
and  consolation  to  man}';  a  man  who,  notwithstanding 
all  his  scientific  attainments,  in  which  he  no  doubt  ex- 
celled the  great  majority  in  our  own  day,  yet  held  fast 
to  the  fundamental  principles  of  Christianity,  to  the  ma- 
nifestation of  God  m  the  Flesh,  to  the  Redemption,  to 
Justification  by  Faith,  in  life  and  in  the  hour  of  death, 
— undoubtedly  deserves  to  be  introduced  from  the  past 
into  the  present,  in  order  to  preach  salvation  in  Christ 
to  the  present  generation. 

If  Melanchthon's  godly  walk  and  conversation  should 
be  instrumental  in  leading  him  who  is  a  stranger  to 


AUTIIORSPREFACE.  V 

salvation  in  Christ,  to  seek  this ;  if  it  should  serve  to 
comfort  and  strengthen  others,  then  may  that  word  of 
the  Scriptures  be  remembered :  "  The  memory  of  the 
just  is  blessed ;"  and  may  every  one  gratefully  rejoice, 
with  the  Reformer,  in  that  glorious  promise:  ^'•And 
they  that  be  wise  shall  shine  as  the  brightness  of  the  firma- 
ment;  and  they  that  turn  many  to  7-igliteousness^  as  the 
stars  for  ever  and  ever.'' 

Ardently  desiring  that  this  volume  may  be  useful 
and  profitable  unto  salvation  to  very  many,  we  suffer 
it  to  go  forth  upon  its  way. 


St.  G.     On  the  first  Sunday  in  Advent,  1846. 

L. 


TRANSLATOR'S   PREFACE.. 


Melanchthon  has  been  called  the  most  amiable,  the 
purest,  and  most  learned  of  the  celebrated  men  of  the 
sixteenth  century.  The  distinguished  Erasmus  con- 
fesses, that  he  was  a  general  favorite^  that  honest  and 
candid  men  were  fond  of  him,  and  even  Ids  adversaries 
cannot  hate  7dm.  And  he  has  succeeded  in  securing 
the  atlections  of  posterity,  and,  more  than  any  other 
one  of  the  valiant  champions  of  the  Reformation,  is  the 
general  favorite  of  all  evangelical  Christians,  and  still 
seems  to  stand  as  the  gentle  mediator  between  the  two 
great  divisions  of  the  Protestant  Church  formed  at  that 
time,  claimed  and  loved  by  both. 

Yet,  notwithstanding  all  this,  we  venture  to  say, 
that  a  very  large  proportion  of  Protestant  readers  know 
no  more  of  the  life  of  this  lovely  man  of  God,  than  that 
which  is  interwoven  with,  the  life  of  Luther.  His  life 
has  not  been  written  for  the  people  even  by  his  own 
countrymen,  and  our  author  presents  us  with  the  first 
attempt  of  this  kind.  In  our  own  language  we  have 
but  one  Life  of  Melanchthon,  the  one  written  by  Dr. 
Cox,  the  first  American  edition  of  which,  from  the 
second  London  edition,  is  now  lying  before  us,  bearing 
the  date  1835.     Admirable  as  this  work  has  been  ac- 

vii 


viii  translator's   preface. 

knowleclged  to  be,  we  believe  the  work  of  Lecklerhose 
to  be  still  more  calculated  for  general  reading.  Our 
author  assures  us  that  it  was  "  his  principal  aim  to  pre- 
sent a  truthful  picture  of  the  faith  and  the  life  of  the 
Reformer;"  and  it  is  this  constant  exhibition  of  his 
inner  life,  even  in  his  own  words,  which  is  calcnlated 
to  edify  as  well  as  instruct.  Besides  this,  many  inci- 
dents in  his  own  life,  and  interesting  events  and  ques- 
tions after  the  death  of  Lnther,  omitted  or  briefly  men- 
tioned in  Dr.  Cox's  work,  will  be  found  here.  A  num- 
ber of  facts,  mentioned  by  Cox  and  others,  have  been, 
added  by  the  translator,  and  will  be  found  in  the  notes 
scattered  through  the  volume.  The  style  is  very  simple 
and  popular,  and  this  simplicity  and  frequent  quaintness 
of  expression,  especially  in  the  numerous  extracts  from 
letters  and  declarations  of  faith,  rendered  the  work  of 
translation  more  difiicult,  especially  as  it  seemed  ne- 
cessary and  desirable  to  retain  the  homeliness  of  the 
German  as  much  as  possible. 

Believing  that  this  portraiture  of  the  life  of  Melanch- 
thon  cannot  offend  the  feelings  of  any  Protestant  Chris- 
tian, but  that  it  is  calculated  to  afford  instruction  and 
edification  to  the  old  and  young,  the  translator  humbly 
trusts,  that  it  may  not  only  make  Lutherans,  but  many 
other  evangelical  Christians,  better  acquainted  with  the 
"faith  and  life"  of  the  faithful  friend  of  Luther,  and 
distinguished  author  of  the  Augsburg  Confession. 

G.  F.  K 

Lancastbe,  November,  1854. 


CONTENTS. 


Page 
AUTHOR'S  TREFACE 3 


TRANSLATOR'S  TREFACE 


t 


CHAPTER  I. 
His  Youth 13 

CHAPTER  II.       • 
The  Uuivcrsity  '. 21 

CHAPTER  III. 
His  Debut  in  AVitteuberg,  and  at  the  Leipzig  Disputation  29 

CHAPTER  IV. 
Building  and  Fighting  35 

CHAPTER  V. 
Melanchtlion  without  Luther 41 

CHAPTER  VL 
Labors,  Recreation,  and  Trouble   51 

CHAPTER  VII. 

The  War  of  the  Peasants  59 

(ix) 


X  CONTENTS. 

CIIAriER  VIII. 

Page 
His  Labors  for  the  Church  and  Schools  G7 

CHAPTER  IX. 
The  Diet  of  Spire 75 

CHAPTER  X. 
The  Conference  at  Marburg  , 81 

CHAPTER  XL 
The  Diet  of  Augsburg  89 

CHAPTER  XIL 
The  Position  of  the  Evangelical  Party  after  the  Diet  of  Augsburg  ...  117 

CHAPTER  XIIL 
The  Kings  of  France  and  England,  and  Melanchthou  123 

CHAPTER  XIV. 
The  Wittenberg  Form  of  Concord  131 

CHAPTER  XV. 
Recreation  and  Trouble 139 

CHAPTER  XVL 
The  Convention  at  Smalkald  147 

CHAPTER  XVII. 
Conflicts  in  the  Evangelical  Camp  1-53 

CHAPTER  XVIIL 

The  Assembly  of  the  Princes  at  Frankfort,  and  the  Victories  of  the 

Reformation  159 

CHAPTER  XIX. 
Help  in  a  Dangerous  Illness  167 


CONTENTS.  XI 

CHAPTER  XX. 

Page 

Worms  and  Ratisbon 177 

CHAPTER  XXI. 
Progress  of  the  Reformation  194 

CHAPTER  XXII. 
The  School  of  Tribulation   200 

CHAPTER  XXIII. 
Wox-ms  and  Ratisbon  again 205 

CHAPTER  XXIV. 
Luther  Dies,  and  Melanchthon  Mourns 211 

CHAPTER  XXV. 
War  and  the  Misery  of  War 221 

CHAPTER  XXVI. 
Restoration  of  the  University  of  Wittenberg  229 

CHAPTER  XXVII. 
The  Diet  of  Augsburg  and  its  Interim  23G 

CHAPTER  XXVIII. 
How  the  Interim  fared  in  the  Electorate  of  Saxony  244 

CHAPTER  XXIX. 
Disputes  about  the  Leipzig  Interim  254 

CHAPTER  XXX. 
The  Conflict  v?ith  Osiander  2G3 

CHAPTER  XXXL 
The  Changed  Attitude  of  the  Elector  Maurice  270 


XU  CONTENTS. 

CHAPTER  XXXII. 

Page 
Doctriual  Controversies,  and  Attempts  to  bring  about  a  Union 2"8 

CHArTER  XXXIII. 
The  Religious  Conference  at  Worms 297 

CHAPTER  XXXIY. 
The  Last  Years  of  his  Life,  real  Years  of  Sorrow 307 

CHAPTER  XXXV. 
His  Domestic  Life 322 

CHAPTER  XXXYI. 
Something  more  of  Melanchthon's  Merits 835 

CHAPTER  XXXYIL 
He  Dies  339 


ii!$  nt  Sldautlitiifliu 


CHAPTEH   I. 

HIS   YOUTH. 

In  a  hilly  part  of  the  Kraichgau  lies  the  city  of  Brettex. 
In  former  times  it  belonged  to  the  Electors  of  the  Palati- 
nate, and  in  the  year  1504  defended  itself  bravely  against 
Duke  Ulrich  oj  Wiirtemberg,  and  also  manifested  a  brave 
loyalty  to  its  hereditary  sovereign  in  the  war  of  the  pea- 
sants. It  is  now  included  in  the  Grand-Duchy  of  Baden. 
It  has  acquired  an  imperishable  name,  because  a  great 
man,  Philip  Melaxchthox,  was  born  in  it.  We  will  begin 
by  hearing  what  an  old  account  relates  of  his  ancestors  and 
parents,  his  birth  and  youth. 

"  In  the  days  of  the  Count  Palatine  Philip,  Elector  on 
the  Rhine,  there  lived  in  Heidelberg,  before  the  mountain, 
a  worthy,  pious  man,  named  Claus  Schttartzerd.  With 
Elizabeth,  his  wife,  he  begat  two  sons,  Hans  and  George, 
and  from  their  youth  up  trained  them  in  the  fear  of  God, 
and  the  practice  of  every  virtue.  The  Count  Palatine 
Philip  took  so  great  a  liking  to  George,  who  was  a  very 
active  and  ingenious  lad,  and  discharged  every  duty  most 
diligently,  that  he  took  him  to  Court,  and  permitted  him 
to  examine  a  number  of  professions,  in  order  by  this  means 
2  (13) 


14  L  I  F  E     0  F     M  E  L  A  N  C  n  T  II  0  N. 

to   satisfy  himself  what  his   inclinations  were,  and  what 
might  be  made  of  him.     AVhcn  the  boy,  therefore,  took 
delight  in  armor,  the  Elector  placed  him   in   charge  of  a 
master  in  Amberg.     lie  learned  the  trade  so  rapidly  that 
every  one  was  astonished,  and  the  journeymen  became  so 
hostile  to  him,  that  one  of  them  on  a  certain  occasion 
burned  him  with  hot  lead  in  so  dangerous  a  manner  that 
his  life  was  despaired  of,  and  he  was  only  saved  by  Divine 
mercy,  and  very  faithful  nursing. ' '    By  order  of  the  Elector 
he  was  then  sent  to  an  armorer  in  Nuremberg.      Here 
also  he  made  rapid  advances.     "  For  the  boy  was  so  inge- 
nious, that,  as  we  commonly  say,  his  hands  could  imitate 
whatever  his  eyes  saw.     He  could  forge  as  neatly  as  if  it 
had  been  done  with  a  file."     In  a  few  years  he  was  able  to 
make  everything  needfvd  for  the  tournament.     The  Elector 
again  took  him  to  Court,  and  appointed  him  an   armorer 
or  armor-bearer.      He    became    so  celebrated,  that  even 
foreign  potentates  courted  him.     Even  the  German  Em- 
peror Maximilian  had  his  armor  made  by  liim.     For  a 
very  skilful  suit  of  armor,  the  Emperor  presented    him 
with  a  family  coat  of  arms,  representing  a  lion  sitting  upon 
a  shield  and  helmet,  holding  tongs  and  a  hammer  in  his 
paws.     George's  son,  our  Philip,  never  -made  use  of  this 
coat  of  arms,  his  OAvn  representing  the  serpent  upon  the 
cross,  alluding  to  the  well-known  typical  event  in  the  wil- 
derness.    When  George  was  thirty  years  old,  the  Elector 
thouo-ht  of  havino;  him  married.     A  well-known  citizen  of 
Bretten,  Hans  Reuter,  "  a  very  fine,  sensible  man,  who 
had  even  studied,"  enjoying  great  respect,  having  served 
as  Mayor  of  the  place  for  several  years,  had  a  daughter 
called   Barbara.       "  She  was  a  virtuous  and  well-bred 
maiden.     By  the  providence  of  Almighty  God,  and    tlic 
negotiations  of  the  Elector,  she  was  promised  to  him  in 


HIS    YOUTH.  15 

maiTiagc,  and  they  Tvere  married  in  Spire,  in  tlio  presence 
of  many  kniglits,  "wdio  appeared  to  do  honor  to  his  espou- 
sals." The  ancient  account  goes  on  to  say  :  "The -.mar- 
ried couple  continued  to  love  and  esteem  each  oth6r,sfor 
the  said  George  Schwartzerd  was  a  just,  pious',-v.God- 
fearing  man,  serving  God  earnestly,  praying  diligeatly, 
and  observing  his  hours  of  prayer  as  strictly  as  any  priest j 
permitting  nothing  to  hinder  him  from  the  discharge  of 
this  duty,  so  that  he  would  arise  in  the  night,  fall  upon  his 
knees,  and  pray  Avith  earnestness.  No  one  ever  heard'hifn 
utter  a  profane  word,  or  saw  him  intoxicated,  or  even  heard 
of  anything  of  the  kind  of  him  to  the  day  of  his  death." 
He  did  not  concern  himself  especially  with  laying  up  this 
world's  goods,  and  he  was  never  seen  in  the  courts  to  carry 
on  lawsuits.  His  wife,  besides  her  piety,  and  domestic, 
frugal  spirit,  exercised  benevolence  towards  the  poor  and 
afflicted.  The  familiar  saying  was  often  upon  her  lips : 
"•Alms  do  not  impoverish,"  and  the  lines  also — 

Whoever  vrishes  to  consume  more 
Than  his  plough  can  support, 
Will  at  last  come  to  ruin, 
And  die  upon  the  gallows. 

After  living  childless  for  four  years,  a  son  was  born  to 
them  on  the  16th  of  February,  1497,  on  the  Thursday 
after  the  first  Sunday  in  Lent,  who,  in  baptism,  received 
the  name  of  Philip.  "  Thus  does  God  bless  this  pious  and 
godly  man  with  the  gift  of  such  a  child,  which  afterwards 
became  a  blessing  to  the  whole  land,  yea,  many  lands,  and 
the  whole  of  Christendom,  and  will  remain  so  to  the  end 
of  the  world."  Their  marriage  was  further  blessed  by  the 
birth  of  another  son  and  three  daughters. 

Philip,  and  his  brother  George,  four  years  younger 
than  himself,  attended  the  town-school  of  Bretten,  to  ac- 


V 


16  LIFEOFMELANCHTnON. 

quire  the  rudiments  of  Imman  learning.  But  because  a 
malignant  disease  was  raging  at  that  time,  and  their  teacher 
himself  "v^•as  confined  with  it,  their  careful  grandfather 
Renter  removed  the  boys  from  school,  fearing  lest  they 
too  might  be  attacked,  and  provided  a  private  tutor  for 
them  in  his  own  house.  His  name  was  John  Ukger.  A 
little  grandson,  John  Renter,  enjoyed  these  instructions 
together  with  the  two  boys.  linger  was  an  excellent 
teacher,  who  laboured  to  give  his  pupils  a  thorough  edu- 
cation. He  took  especial  pains  in  his  Latin  instructions. 
Melanchthon,  who  was  "a  master  in  that  language,"  in 
after  years  could  not  sufiiciently  praise  the  teacher  of  his 
youth.  He  says  of  him  :  "He  loved  me  as  a  son,  and  I 
loved  him  as  a  father."  linger  was  afterwards  made  court 
chaplain  of  the  Margrave  Philip  of  Baden,  and  continued 
to  preach  the  gospel  faithfully  in  Pforzheim  to  a  very  ad- 
vanced age.  "  When  their  grandfather  observed  the  dili- 
gence of  the  boys,  he  bought  them  a  Missal,  in  order 
that  they  might  become  familiar  with  the  hymns  of  the 
church,  whilst  pursuing  their  other  studies ;  and  he  re- 
quired of  them  to  take  their  places  in  the  choir  on  all  holy 
days.  About  this  time  the  great  Bachanti  (so  called  rov- 
ing scholars)  roved  through  the  country.  "When  one  of 
these  came  to  Bretten,  his  grandfather  would  set  Philip  to 
dispute  with  him.  It  was  a  rare  thing  to  find  one  who 
was  a  match  for  him.  This  pleased  the  old  man,  and  he 
took  special  delight  in  these  contests.  The  boy  too  be- 
came bolder,  and  more  fond  of  study.  And  his  grand- 
father took  care  to  provide  books  and  other  things,  so  that 
the  boy  might  not  be  hindered." 

The  extraordinary  gifts  of  little  Philip  manifested  them- 
selves at  an  early  period.  He  was  possessed  of  a  quick 
perception,  a  retentive  memory,  and  great  acuteness.    He 


niSYouTu.  17 

was  continually  engaged  in  asking  questions  during  school 
hours,  and  afterwards,  he  would  seek  out  his  friends,  in 
order  to  converse  more  about  what  he  had  learned.  It 
was  impossible  not  to  love  the  boy,  for  he  was  peculiarly 
amiable  and  modest.  His  talkativeness  found  a  great 
obstacle  in  his  stammering  tongue,  Avliich,  however,  he  en- 
deavoured to  surmount.  It  is  said  of  him,  that  in  early 
life  he  could  be  very  easily  irritated ;  but  he  would  some- 
times apply  to  himself  the  saying :  "  Ho  cuts  and  stabs, 
and  yet  hurts  nobody." 

His  grandfather  was  particularly  attached  to  Philip, 
and  it  is  to  be  regretted  that  the  worthy  man  was  so  soon 
to  leave  the  land  of  his  pilgrimage,  which  happened  in  the 
year  1507.  As  Philip's  father  was  frequently  taken  away 
from  home  by  his  many  engagements,  he  was  obliged  to 
intrust  the  education  of  his  children  to  his  wife  and  her 
father.  We  arc  told  "he  enjoined  it  upon  his  father-in- 
law,  Hans  Renter,  to  look  to  his  children,  so  that  they 
might  bo  sent  to  school  regularly,  and  might  learn  some- 
thing profitable."  In  his  travels  he  came  to  Manheim,  in 
Neuburg,  in  1504.  His  sovereign  had  summoned  him 
thither,  in  order  that  he  might  be  nearer  him  in  preparing 
and  forwarding  ordnance  in  the  Bavarian  war.  Here, 
however,  he  found  an  incurable  disease.  The  wells  from 
which  he  drank  were  poisoned.  As  the  life  of  this  man 
was  of  great  value  to  the  prince,  he  left  no  efforts  untried 
to  save  him,  but  all  proved  in  vain.  It  is  true  he  lived 
for  four  years  after  this,  but  in  a  very  helpless  condition. 
About  the  very  time  when  grandfather  Renter  died, 
Schwartzerd  was  also  lying  upon  his  death-bed.  Three 
days  before  his  death,  he  expressed  himself  to  the  following 
effect:  "These  three  things  I  will  also  leave  my  little 
children  when  I  die  —  that  they  are  in  the  bosom  of  the 


18  LIFE    OF    MELANCHTHON. 

true  Christian  Church,  that  they  are  one  in  Him,  and 
united  among  each  other,  and  heirs  of  eternal  life."  When 
he  felt  the  approach  of  death,  he  called  for  Philip,  then 
ten  years  old,  commended  him  to  God,  and  exhorted  him 
to  fear  God.  Dying,  he  said,  "  I  have  experienced  many 
changes  in  the  world,  but  greater  ones  are  coming.  My 
prayer  is,  that  God  may  rule  you  in  them.  I  counsel  thee, 
my  son,  to  fear  God,  and  live  honestly."  These  words 
were  treasured  in  the  boy's  memory  as  long  as  he  lived. 
In  order  that  he  might  not  behold  the  death  of  his  father, 
he  was  sent  to  Spire.  He  was  naturally  very  tender- 
hearted, and  the  communication  of  his  father's  illness 
deeply  moved  him.  He  says  :  "  Like  all  children,  I  had 
never  yet  thought  of  sickness  and  death,  nor  had  I  ever 
seen  a  sick  person  or  a  corpse.  When  my  mother,  there- 
fore, told  me,  —  'Your  father  is  ill,'  I  was  obliged  to  ask 
what  that  imported.  But  she  had  scarcely  given  me  an 
idea  of  it,  when  I  was  overwhelmed  with  grief."  On  the 
27th  of  October,  of  the  same  year  in  which  his  grandfather 
Renter  died,  his  father  also  finished  his  course,  in  the 
forty-ninth  year  of  his  age.  But  a  very  important  outward 
change  for  the  boy  was  brought  about  by  these  two  deaths. 
The  three  boys,  who  had  hitherto  enjoyed  Unger's  instruc- 
tions, were  removed,  in  the  autumn  of  this  year,  to  the 
Latin  school  in  the  city  of  Pforzheim,  in  Baden.  Their 
mother  had  a  relative,  named  Elizabeth,  a  sister  of  the 
well-known  distinguished  scholar  Reuchlin,*  residing  in 
Pforzheim.     The  boys  lodged  in  her  house. 

The  able  Rector,  George  Simler,  and  John  Hilden- 

*  This  learned  scholar,  known  to  the  learned  by  the  name  of 
Capnio,  was  a  native  of  Pforzheim,  and  successively  a  teacher  of 
languages  at  Basle  and  at  Orleans.  He  was  the  restorer  of  letters 
in  Germany,  and  the  author  of  several  treatises  on  Philosophy. 


niS    YOUTH.  19 

BRAND,  were  their  tcaclicrs.     The  Latm  language  was  then 
the  principal  study,  and  the  great  object  to  be  reached  was, 
that  the  pupils  should  bo  able  to  speak  it.     The  Greek 
language  was  still  a  very  rare  accomplishment.      Simler, 
who  had  some  knowledge  of  it,  only  introduced  it  to  the 
notice  of  his  ablest  pupils.     It  was  Philip  Schwartzerd's 
good  fortune  to  be  one  of  this  number,  and  he  used  the 
opportunity  with  great  profit  to  himself.     Of  Simler,  he 
somewhere  says :    "He  first  unlocked  the  meaning  of  the 
Greek  and  Latin  Poets  to  me,  and  introduced  me  to  a 
purer  philosophy,"     He  met  with  this  teacher  again  in  the 
University  at  Tubingen.     In  Pforzheim  he  was  fortunate 
enough  to  become  better  acquainted  with  the  celebrated 
John   Reuchlin,  who  then  resided   in  WUrtemberg,   as 
President  of  the    Swabian    Court    of    the    Confederates. 
Reuchlin  took  great  delight  in  the  talented  boy,  gave  him 
his  paternal  regard,  called  him  his  son,  and  presented  him 
with  beautiful  and  useful  books.     On  a  certain  occasion  he 
also  gave  him  his  chestnut-colored  Doctor's  hat,  and  placed 
it  on  the   boy's  head.     "All  this  greatly  pleased  Philip, 
and  he  so  advanced  in  his  studies,  that  he  was  soon  pro- 
moted to  a  place  among  the  largest  and  oldest  pupils." 
Reuchlin  also  gave  young  Schwartzerd  the  name  of  Me- 
LANCHTHON,*  which  is  the  Greek  word  for  his  own  name, 
(black  earth).      It  was   then  a  very  general   custom   to 
change  German  names  into  Greek.     After  the  year  1531, 
he  did  not  write  his  name  Melanchthon,  but  Melanthon, 
most  likely  because  this  is  more  easily  pronounced. 

*  He  wrote  a  humorou';  piece  in  the  form  of  a  comedy,  -which  he 
dedicated  to  Reuchlin,  to  show  the  sense  he  entertained  of  his  truly 
parental  kindness,  and  engaged  his  schoolfellows  to  perform  it  ia 
his  presence.  It  was  upon  this  occasion  that  he  gave  him  the  name 
of  Melanchthon. 


20  LIFE    OF    MELANCHTHON. 

But  it  is  time  to  notice  tlic  internal  development  of  the 
boy.  As  the  parents  lived  in  the  fear  of  God,  this  was 
also  aimed  at  in  the  education  of  their  children.  Philip 
soon  exhibited  a  great  love  for  the  public  services  of  the 
house  of  God.  He  was  especially  delighted  Avith  the  his- 
tories of  the  holy  men  of  the  Christian  Church.  Of  these 
he  heard  much,  both  in  the  church  and  at  home.  Had  the 
Gospel  been  opened  to  him  at  that  time,  he  would  doubt- 
less have  received  it  joyfully.  However,  he  admits  the 
use  of  the  Legends  of  the  saints  in  the  words :  ''It  Avas  a 
part  of  our  domestic  discipline  rather  to  employ  the  boys 
with  these  matters,  than  to  permit  them  to  run  about  the 
streets,  or  engage  in  wild  noise."  As  a  matter  of  course, 
such  food,  as  the  Church  then  profferrcd,  could  not  satisfy 
an  inquiring  mind  like  that  of  Philip.  The  law,  as  it  was 
then  exclusively  employed  by  the  Catholic  Church,  was 
barely  able  to  plow  up  the  soil  of  the  heart.  But  when 
it  is  yet  considered,  in  addition  to  this,  that  the  laws  of 
God  occupied  the  background  behind  the  frequently  ridi- 
culous laws  of  the  Church,  it  is  matter  for  surprise  that  so 
many  spiritual  wants  were  yet  felt,  as  we  find  to  be  the 
case  with  young  Melanchthon.  But  his  mind  at  this  time 
was  still  principally  directed  to  the  acquisition  of  learning, 
of  which  ho  had  already  gathered  an  unusually  large  store 
in  Pforzheim,  by  the  instructions  of  Simler,  and  the  en- 
couragement of  the  deeply-learned  Eeuchlin. 


THE     UNIVEESITY.  21 


CHAPTER  II. 

THE    UNIVERSITY. 

When  he  had  spent  two  years  in  the  town-school  of 
Pforzheim,  he  had  improved  himself  so  much  that  he  wrote 
down  his  own  thoughts,  both  in  the  Latin  and  Greek  lan- 
guages, with  facility.     He  already  composed  neat  verses 
in  these  strange  languages.     Thus  it  came  to  pass,  that, 
although  he  was  but  thirteen  years  old,  he  could  already 
enter  the  University  of  Heidelberg.     His  acquirements 
were  of  a  superior  character.     He  was  received  as  a  stu- 
dent on  the  13th  of  October,  1509.     In  Heidelberg  it  was 
his  good  fortune  to  become  an  inmate  of  the  house  of  a 
distinguished    scholar,  Dr.  Pallas   Spexgel.     Although 
Pallas  held  fast  to  the  established  order  of  things  in  reli- 
gious matters,  he  was  not  opposed  to   anything  better. 
Melanchthon  rejoiced  in  after  life  that  he  had  enjoyed  the 
intercourse  of  this  aged,  and,  in  his  own  way,  pious  pro- 
fessor.    He  was  instructed  in  the  elements  of  astronomy  by 
Dr.  Caesarius,  and  praised  him  in  the  following  words :   "I 
acknowledge  that  I  owe  particular  esteem  and  gratitude  to 
him  as  my  teacher."     But  he  principally  devoted  himself 
to  the  ancient  languages,  and  that  with  such  zeal,  that  his 
knowledge  of  them  increased   more  and  more,  and  the 
learned  boy  became  generally  known  in  Heidelberg.     On 
a  certain  occasion  the  teacher  had  proposed  a  very  diflBcult 
question,  and  asked,  "  Where  will  I  find  a  Grecian  ?"    The 
students  cried  out  with  one  voice :    "  Melanchthon  !   Me- 


22  LIFE    OP    MELANCHTnON. 

lanchthon !"  He  was  generally  called  "the  Grecian."* 
At  another  time  a  teacher  was  suddenly  seized  with  illness 
during  the  hour  of  instruction.  He  did  not  stop  the  lec- 
ture, however,  but  without  delay  said:  "Philip,  let  your 
fellow-students  proceed,  and  do  you  occupy  my  place." 
His  quiet  and  decorous  conduct  procured  him  the  distinc- 
tion of  instructing  the  sons  of  the  Count  Louis  of  Lowen- 
stein.  The  Counts  became  so  attached  to  him,  that  they 
maintained  a  friendly  correspondence  with  him  in  after 
years.  On  the  10th  of  June,  1511,  he  was  already 
honoured  with  the  degree  of  Bachelor  of  Arts.  Althouo-h 
he  spent  many  happy  hours  in  Heidelberg,  in  the  society 
of  learned  men  and  talented  youths,  yet  did  the  place  no 
longer  satisfy  him. 

This  was  partly  owing  to  the  fact,  that  the  University 
did  not  number  such  men  among  its  instructors,  under 
whom  he  could  make  any  further  great  progress,  and 
partly  also  to  the  climate  of  Heidelberg,  which  did  not 
agree  Avith  him.  He  was  annually  troubled  with  fever  in 
the  Spring,  which  enfeebled  him  very  much,  so  that  his 
anxious  mother  strongly  wished  for  a  change  of  residence. 
To  this  was  added,  that  he  was  seeking  the  degree  follow- 
ing the  Baccalaureate,  that  of  Master  of  Arts.  His 
instructors,  however,  considered  themselves  bound  to  deny 
this  request,  "  because  he  was  too  young,  and  of  too  child- 
ish an  appearance."  This  occasioned  great  pain  to  the 
young  man,  and  made  his  departure  still  more  desirable. 
In  after  life,  it  is  true,  he  formed  a  correct  judgment  of  the 
refusal  of  his  youthful  request :   "It  is  often  very  good  for 

*  His  proficiency  in  the  Greek  was  so  remarkable,  that  oven  at 
this  early  age  he  composed  Rudiments  of  the  hxnguage,  which  were 
afterwards  published. 


THE     UNIVERSITY.  23 

young  persons  if  their  ^yislles  arc  not  all  gratified.     This  I 
experienced  at  Heidelberg." 

In  the  autumn  of  the  year  1512  Ave  find  Melanchthon 
upon  the  road  to  the  University  of  Tubingen.  It  had  not 
long  before  been  founded  by  Duke  Everaed  with  the 
beard,  a  man  who  was  ever  anxious  for  the  welfare  of  his 
country. 

Tubingen  had  at  that  time  already  a  good  reputation. 
That  which  Melanchthon  considered  the  most  important, 
employed  his  labors  also  in  this  nursery  of  science.     The 
Greeks  and  Romans  were  his  favorites,  yet  not  in  a  one- 
sided manner  ;  for  he  was  also  attracted  by  mathematics 
Orv  and  astronomy,  to  which  he  was  encouraged  by  the  dist'in- 
CV  guished  Professor  StuEFLER.     "When  he  was  therefore  en- 
^^^'  gaged  in  reading  the  Greek  writer  Ilesiod,  with  his  friend 
"•^   Hausschein,  who  became  so  well  known  and  useful  in  the 
^    Reformation  under  the  name  of  Oecolampadius,  he  could 
S    obtain  an  explanation  of  those  passages  which  referred  to 
^    astronomy,  from  Stoffler  alone.     He  also  made  himself 
^^   acquainted  with  jurisprudence  and  medicine.    He  gathered 
^'    a  mass  of  information,  which  in  a  young  man  of  his  age 
can  really  be  called  extraordinary.    But  divinity  attracted 
him  above  all  other  things.     This  did  not  flow  from  the 
unrefreshing  spirit  which  then  pervaded  this  science.    The 
old  beaten  track  of  the  middle  ages  was  still  pursued  in 
all  the  universities.     Altogether  neglecting  the  Bible,  the 
only  fountain  of  true  Christianity,  men  were  merely  con- 
cerned with  the  teachings   of  the  Church.     These  were 
empty,  fruitless  subtleties,  in  which  a  sincerely  seeking 
soul  could  find  no  nourishment.     He  heard  Lempus,  the 
most  distingu.ished  Professor  in  this  field,  who,  when  ex- 
plaining transubstantiation  to  his  hearers,  could  write  it 
down  with  chalk  upon  the  board,  to  make  it  more  intelli- 


24  LIFE    OF    MELANCHTHON. 

gible.  Melanclitlion  read  tlie  writings  of  William  Occam, 
an  old  scholastic,  witli  great  zeal.  But  the  curious  struc> 
ture  erected  by  the  Catholic  church  by  its  system  of  doc- 
trine could  not  attract  him  any  longer,  when  he  had  become 
the  owner  of  a  Bible.  His  beloved  cousin  Reuciilin  had 
presented  him  with  one.  lie  loved  the  holy  volume  more 
than  every  thing  else,  as  he  became  better  acquainted  with 
its  precious  contents.  As  Beuchlin  diligently  read  the 
Holy  Book,  and  took  it  with  him  upon  his  journeys,  so  now 
did  Melanchthon.  He  carried  it  with  him  in  his  bosom, 
and  could  not  part  Avith  it ;  "he  read  it  carefully  day  and 
night."  Here  he  found  explanations,  which  no  professor 
in  Tiibingen,  and  no  priest  in  the  church  were  able  to  give 
him.  How  disgusted  he  must  have  been,  to  hear  priests 
T;pon  the  pulpits  discourse  upon  a  passage  of  the  Greek 
Philosopher  Aristotle,  or  to  listen  to  another  who  was 
laboring  to  prove,  that  the  wooden  shoe  of  the  Francis- 
cans was  made  of  the  tree  of  the  knowledge  of  Good  and 
Evil  in  Paradise  !  Whenever  therefore  he  went  to  church, 
he  carried  his  Bible  with  him.  During  the  progress  of  the 
ceremonies,  and  while  the  people  were  reading  in  the  pre- 
scribed prayer-books,  he  was  wrapt  up  in  the  reading  of 
his  Bible.  Some  evil-disposed  persons  took  offence  at  this, 
and  endeavored  to  render  him  suspected. 

It  is  impossible  to  show  in  Melanchthon's  case,  as  it  can 
be  done  in  that  of  Luther,  and  other  great  men  of  Christ's 
church,  how  he  arrived  at  the  knowledge  of  the  Truth, 
and  an  experience  of  the  Grace  of  God.  This  saving 
change  in  him  seems  to  have  been  brought  about  gradually. 
Beyond  doubt  it  was  closely  connected  with  the  reading 
and  deeper  searching  of  the  Holy  Scriptures.  His  ac-' 
quaintance  with  Reuchlin  was  also  propitious.  Melanch- 
thon frequently  journeyed  to  the  not  far  distant  city  of 


THE    UNIVERSITY.  25 

Stuttgart,  Tvherc  Reuclilin  then  resided.  The  latter  also 
came  to  Tubingen,  and  did  not  think  it  beneath  him  to 
occui^y  the  room  and  eat  the  fare  of  his  youthful  friend. 
Here  they  conversed  much  of  the  corrupt  condition  of  the 
clim-ch.  But  the  time  was  near  when  mere  conversation 
should  be  changed  to  open  testimony. 

At  that  time  great  darkness  reigned  in  Cologne.  The 
Theologians,  as  vrell  as  the  Dominican  Monks  of  that 
place,  had  demanded  that  all  Jewish  writings  should  be 
burned.  "When  the  Emperor  called  upon  Reuchlin  for  his 
opinion  in  this  matter,  he  defended  most  of  these  writings. 
This  enraged  the  people  of  Cologne,  who  were  led  by  the 
baptized  Jew  Pfefferkorn  and  the  inquisitor  Hochstra- 
TEN.  They  appealed  to  the  Pope.  It  gave  Reuchlin  much 
trouble,  and  caused  much  correspondence  to  and  fro.  Me- 
lanchthon  also  became  involved  in  the  matter,  together 
with  a  laro-e  number  of  the  most  distinguished  men,  who 
entered  the  lists  in  Reuchlin's  defence,  and  were  obliged 
to  bear  the  name  of  contempt,  Reuchlinists.  "VVe  here 
already  meet  the  well-known  knight,  Ulrich  VON  Hutten, 
who  wielded  a  sharp  pen,  as  well  as  the  brave  and  noble 
Francis  von  Sickingen  with  the  knightly  sword. 

Before  this  time,  January  25,  1514,  consequently  in  the 
17th  year  of  his  life,  Melanchthon,  as  the  first  among 
eleven  candidates,  received  the  degree  of  Master  of  Arts, 
and  the  privilege  of  delivering  lectures.  He  lectured 
principally  on  Virgil,  Terence,  Cicero  and  Livy,  and  at 
once  exhibited  his  great  talents  as  a  teacher.  The  students 
listened  to  him  with  pleasure,  and  soon  many  distinguished 
young  men  gathered  around  him.  But  he  not  only  gained 
applause  in  his  chair  in  the  University ;  he  also  began  to 
appear  as  an  author.  As  early  as  the  year  1516,  Eras- 
mus of  Rotterdam,  one  of  the  most  learned  men  of  that 
3* 


26  LIFE    OF    MELANCHTHON. 

time,  gave  liim  tlie  warmest  eulogium  in  the  words  :  "My 
God,  what  promising  hopes  does  Philip  Melanchthon  give 
us,  who,  yet  a  youth,  yes  almost  a  boy,  deserves  equal 
esteem  for  his  knowledge  of  both  languages  !  "What  saga- 
city in  argument,  what  purity  of  expression,  what  a  rare 
and  comprehensive  knowledge,  what  extensive  reading, 
what  a  delicacy  and  elegance  of  mind  does  he  not  dis- 
play!"* 

A  man  of  such  mind  and  acquirements,  and  who,  besides 
all  this,  bore  a  deeper  knowledge  Avithin,  could  no  longer 
remain  in  his  confined  position  in  Tubingen.  The  Lord 
of  the  Church  had  selected  a  ditTerent  theatre  for  his  la- 
bors and  struggles.  When,  by  the  advice  of  Reuchlin, 
he  had  declined  a  call  to  the  bigoted  University  of  Ingol- 
stadt,  another  extensive  and  richly  blessed  field  of  labor 
was  thrown  open  to  him.  The  Elector  Frederick  of 
Saxony,  who  has  very  properly  been  called  the  Wise,  in 
the  spring  of  the  year  1518,  wrote  to  Reuchlin  from  Augs- 
burg, where  he  was  attending  the  Diet,  requesting  him  to 
propose  to  him  a  teacher  of  the  Greek,  and  one  of  the 
Hebrew  language,  for  his  University  at  Wittenberg. 
Wittenberg  had  already  acquired  a  great  reputation,  not 
only  in  Germany,  but  throughout  Europe,  on  account  of 
the  mighty  and  bold  step  which  an  Augustinian  Monk, 
Martin  Luther,  had  taken  about  half  a  year  before. 
Who  has  not  heard  of  the  95  Theses,  nailed  by  that  monk 

*  Erasmus  also  wrote  to  Oecolampadius,  "  Of  Melanchthon  I  have 
already  the  highest  opinion,  and  cherish  the  most  magnificent  hopes : 
so  much  60,  that  I  am  persuaded  Christ  designs  this  youth  to  excel 
us  all :  lie  will  iotaJhj  edijyse  Erasmus  !"  In  a  letter  to  Julius  Pflug, 
he  says :  "  He  not  only  excels  in  learning  and  eloquence,  but  by  a 
certain  fatality  is  a  general  favorite.  Honest  and  candid  men  are 
fond  of  him,  and  even  his  adversaries  cannot  hate  Mm !" 


THE    UNIVERSITY.  27 

on  the  cliurch  door  at  Wittenberg,  on  the  31st  of  October, 
1517,  against  the  doctrine  of  indulgences,  and  other  mat- 
ters connected  with  it,  and  -vyhich  circulated  so  rapidly, 
that  it  seemed  almost,  in  the  language  of  a  contemporary, 
as  if  the  angels  had  served  as  footposts  ?  All  better  dis- 
posed minds,  to  which  class  Reuchlin  also  belonged,  joy- 
fully welcomed  the  appearance  of  the  intrepid  monk  of 
Wittenberg.  When,  therefore,  the  request  of  the  Elector, 
to  seek  out  two  professors,  was  made  to  Reuchlin,  he  could 
not  propose  a  more  able  and  suitable  man  to  Frederick 
the  Wise  than  his  own  relative  Melanchthon.  He  had  re- 
ceived the  youthful  master's  permission  to  do  this.  The 
Elector  was  highly  pleased,  especially  as  Tiibingen  had 
already  supplied  him  with  several  able  men.  Testimony 
concerning  Melanchthon,  such  as  that  given  by  Reuchlin, 
could  not  but  produce  the  most  favorable  impression.  He 
says :  "Among  the  Germans  I  know  of  no  one  who  excels 
him,  except  Erasmus  of  Rotterdam,  and  he  is  an  Hol- 
lander." 

As  Duke  TJlrich  felt  the  loss  he  was  about  to  sustain, 
he  endeavored  to  retain  him.  An  old  narrative  gives  us 
the  following  account :  "In  the  meantime,  Duke  Ulrich, 
of  Wiirtemberg,  who  wished  to  keep  Philip  in  his  own  land, 
sent  CoxRxVD  von  Sickingen,  who  was  then  his  servant, 
to  master  Philip's  mother,  to  inform  her,  that  if  her  son 
Avished  to  enter  the  priesthood,  he  could  apply  to  his 
Grace.  Then  he  would  also  provide  him  with  a  good 
benefice,  on  account  of  his  sainted  father's  faithful  ser- 
vices. However,  Philip  had  no  inclination  to  become  a  priest, 
but  intended  to  comply  with  the  invitation  of  the  Elector 
of  Saxonv,  and  to  serve  his  Grace  the  Elector  and  the 
University,  which  also  eventually  came  to  pass." 

Reuchlin  dismissed  his  young  friend  in  a  parental  man- 


28  LIFEOFMELANCHTnON. 

ner  with  these  beautiful  words  :  "  '  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  from  thy  father's 
house,  unto  a  land  that  I  will  show  thee :  and  I  will  make 
of  thee  a  great  nation,  and  I  will  bless  thee,  and  make  thy 
name  great ;  and  thou  slialt  be  a  blessing,'  Gen.  xii.  1,  2. 
This  the  Spirit  tells  me,  and  this  hope  do  I  entertain  of 
thee,  my  Philip,  my  work  and  my  comfort !  Go,  tlfen,  with 
a  cheerful  and  happy  courage !"  Thus  blessed  and  conse- 
crated by  his  old  friend,  whom  he  was  not  to  behold  again 
in  this  world,  he  bid  adieu  to  him  and  all  his  friends.  He 
also  paid  a  parting  visit  to  the  beloved  ones  in  Brctten. 
His  teacher,  Simler,  who  was  professor  of  the  Greek  lan- 
guage in  Tubingen,  remarked  on  the  day  of  Melanchthon's 
departure  :  "  The  entire  city  ought  to  mourn  the  departure 
of  this  Melanchthon,  and  all  those  now  residing  in  Tubingen 
have  not  even  advanced  far  enough  in  their  studies  fully 
to  appreciate  how  much  they  had  lost  by  the  removal  of 
this  great  man."  In  August,  Melanchthon  is  on  his  way. 
He  made  some  valuable  acquaintances.  In  Augsburg  he 
was  admitted  to  an  audience  with  the  Elector,  and  became 
acquainted  with  his  chaplain  and  secretary,  Spalatin, 
"and  they  remained  together  until  the  close  of  the  Diet." 
The  celebrated  statesman,  Pirkiieimer,  in  Nuremberg,  a 
patron  of  Melanchthon,  also  received  a  visit  from  the 
young  professor.  On  the  20th  of  August  he  reached 
Leipzig.  Here  the  University  honored  him  with  an  en- 
tertainment. He  here  declined  a  call  to  Ingolstadt,  as 
well  as  one  from  Leipzig.  He  remained  true  to  his  pro- 
mise. On  the  25th  of  August,  1518,  he  arrived  in  his  new 
field  of  labor,  Wittenberg,  to  the  joy  of  all,  and  his  re- 
ception was  a  festive  one.  ^ 


HIS    DEBUT     IN    WITTENBERG.  29 


CHAPTER   III. 

HIS  DEBUT  IN  WITTENBERG,  AND  THE  LEIPZIG  DISPUTATION. 

Four  days  after  his  arrival,  the  22  years  old  professor 
delivered  the  Introductory  to  his  Lectui'cs.  The  lecture- 
room  was  entirely  filled.  His  exterior  did  not  promise 
much.  A  small,  insignificant  form,  with  a  timid  gait,  en- 
tered the  desk,  hut  the  lofty  hrow,  and  his  large  hlue  eyes, 
indicated  the  mighty  mind  which  tabernacled  in  this  un- 
seemly and  frail  vessel.  But  when  he  commenced  his 
Latin  address,  which  treated  of  the  improvement  of  stu- 
dies, unfolding  the  deepest  thoughts  in  the  most  chaste 
language,  and  resting  so  entirely  upon  the  word  of  God, 
all  were  filled  with  joy. 

Luther,  who  was  also  present,  was  full  of  enthusiasm ; 
for  he  felt  at  once  how  much  the  University  and  the  good 
cause  of  the  Reformation  had  gained  in  the  possession  of 
a  man  so  learned,  and  with  so  deep  an  insight  into  truth. 
He  therefore,  full  of  joy,  wrote  to  his  beloved  friend 
Spalatin  as  early  as  August  31 :  "  Philip  delivered  a  very 
learned  and  chaste  address  on  the  fourth  day  after  his 
arrival,  and  that  too  with  such  applause  and  admiration 
on  every  side,  that  you  need  not  trouble  youi'self  further 
in  commending  him  to  us.  We  must  look  away  from  his 
exterior  appearance  ;  we  rejoice  in  his  gifts,  at  the  same 
time  that  we  are  amazed  at  them ;  and  we  heartily  thank 
our  gracious  prince,  as  well  as  your  own  assistance.  It  is 
novf  especially  important  that  you  recommend  him  most 
3* 


30  LIFE    OF    MELANCIITHON. 

earnestly  to  our  prince.  I  by  no  means  desire  a  diiferent 
teacher  of  Greek,  as  long  as  lie  remains  with  us.  There 
is  but  one  thing  I  fear,  namely,  that  his  delicate  constitu- 
tion -will  not  be  able  to  endure  the  manner  of  life  in  this 
region.  I  also  learn  that  he  has  been  called  with  too  small 
a  salary,  so  that  the  Leipzigers  already  boast  and  hope 
that  they  shall  soon  be  able  to  draw  him  away  from  us ; 
for  they  already  courted  him  before  he  came  to  us.  I, 
and  many  others  mth  me,  suspect  that  Dr.  Pfeffinger  has, 
according  to  his  usual  custom,  been  endeavoring  to  save 
the  Elector's  purse  too  much  in  this  matter.  Therefore, 
my  dear  Spalatin,  to  speak  freely,  that  is,  with  my  best 
friend :  I  pray  you,  look  to  it,  that  you  do  not  despise  his 
person  and  age.  This  man  is  deserving  of  all  honor ;  for 
I  do  not  wish  us  and  the  University  to  do  so  uncourtcous 
a  thing,  and  give  envious  persons  occasion  to  speak  evil 
of  us."  Two  days  after  this,  he  again  commends  him  to 
Spalatin  most  earnestly :  "  I  would  most  heartily  commend 
to  you  Philip,  the  great  Grecian,  the  thorough  scholar, 
and  most  amiable  man.  His  lecture-room  is  crowded  with 
hearers.  It  is  owing  to  him,  principally,  that  all  theolo- 
gians, the  first,  middle,  and  lowest  class,  are  studying 
Greek."  And  thus  Luther  also  expressed  himself  towards 
other  friends.  But  the  more  they  learned  to  know  each 
other,  so  much  the  more  also  did  their  mutual  esteem  and 
afiection  increase.  When  Melanchthon,  at  a  certain  time, 
wrote  to  his  paternal  friend  Reuchlin,  and  requested  Lu- 
ther to  add  a  letter  also,  he  complied  with  great  cheerful- 
ness ;  for  Reuchlin  was  not  only  one  of  the  first  champions 
against  Papal  darkness,  but  it  was  also  owing  to  him  that 
Melanchthon  adorned  Wittenberg.  In  his  letter  he  called 
Melanchthon  a  wonderful  man,  "in  whom  everything  is 
almost  supernatiu'al ;  and  yet  he  is  the  friend  and  confidant 


HIS    DEBUT    IN    WITTENBERG.  31 

of  my  heart."  But  ReucUin  could  not  comprehend  the 
rapid  progress  of  the  Reformation  any  more  than  Erasmus, 
and  latterly  had  become  cooler  towards  Melanchthon,  no 
doubt  because  he  had  taken  a  too  zealous  and  active  part 
in  the  vrork  of  the  reformation  of  the  church. 

As  Luther's  whole  heart  was  soon  devoted  to  Melanch- 
thon, so  also  did  the  young  professor  admire  the  chosen 
instrument  of  God.  He  soon  discovered  that  a  turning 
point  had  been  reached  in  the  history  of  the  Christian 
church,  and  that  Luther,  partly  because  of  his  humility, 
and  also  his  powerful  apostolical  faith,  was  the  man  chosen 
by  the  Head  of  the  Church  to  bring  about  this  blessed 
revolution.  But  an  opportunity  should  soon  be  afforded 
the  ingenious  youth  to  step  upon  the  battle-field  of  the 
Reformation  himself,  and  to  fight  the  good  fight  at  Lu- 
ther's side.  The  cause  of  the  Gospel,  proclaimed  trumpet- 
tongued  in  Wittenberg,  had  awakened  a  mighty  sympathy. 
They  soon  became  convinced  in  Rome  that  this  was  not  an 
ordinary  dispute  among  Monks,  whether  the  cowls  should 
be  peaked  or  round,  and  matters  like  these.  Although 
the  frivolous  Medicean,  Pope  Leo  X.,  regarded  the  matter 
very  lightly  in  the  beginning,  its  progress  soon  taught 
him  to  take  a  different  view.  Writings,  conceived  in  the 
true  Roman  spirit,  and  dipped  in  blood,  were  sent  forth: 
But  all  was  unavailing.  Despotic  commands,  such  as  had 
been  hurled  against  Luther  in  Augsburg  by  the  proud 
Cajetan,  were  powerless.  At  first  the  lion  in  the  Vatican 
roared,  then  he  fawned.  All  knew  the  Papal  nuncio 
MiLTiz,  who  could  speak  sweetly,  and  if  this  would  not 
suffice,  could  even  shed  tears.  An  agreement  was  entered 
into  between  him  and  Luther,  who  in  the  beginning  still 
entertained  a  high  esteem  for  the  Pope's  supremacy,  in 
Altcnburg,  in  the  year  1519,  in  which  he  promised  silence, 


32  LIFE    or    MELANCnTHON. 

provided  liis  opponents  would  remain  silent  also.  But 
even  in  tlie  midst  of  these  negotiations,  a  zealous  Romanist 
brought  about  an  unexpected  outbreak  of  the  fire  that 
slumbered  beneath  the  ashes.  This  was  the  well-known 
Dr.  John  Eck,  Chancellor  of  the  University  of  Ingolstadt, 
a  man  ever  inclined  to  noise  and  disputes.  He  had  already 
attacked  Professor  Andrew  Carlstadt,  in  Wittenberg,  in 
the  year  1516.  At  a  later  period  he  challenged  him  to  a 
public  discussion,  although  ho  had  his  eye  fixed  upon 
Luther  more  than  him.  As  the  choice  of  the  place  and  the 
time  of  the  discussion  were  left  to  Dr.  Eck,  he  fixed  upon 
Leipzig.  It  was  to  be  opened  on  the  27th  of  June,  1519. 
Eck  arrived  in  Leipzig  betimes,  Avhere  he  Avas  delighted 
at  being  seen  and  admired.  On  the  24tli  of  June  the  Wit- 
tenbergers  also  arrived.  Many  other  learned  men  and 
students  were  present,  besides  the  two  champions,  Carl- 
stadt and  Luther.  Philip  Melanchthon  rode  at  Luther's 
side  in  a  carriage.  A  crowd  of  persons,  abbots,  counts, 
knights,  the  learned  and  unlearned,  such  as  Leipzig  had 
not  seen  for  a  long  time,  were  gathered  together.  It  docs 
not  belong  to  our  purpose  to  describe  at  length  the  history 
of  the  discussion  at  Leipzig.  It  occupied  three  weeks. 
First  of  all,  Eck  disputed  with  Carlstadt  about  Free-will, 
then  with  Luther  about  the  Pope's  supremacy,  purgatory, 
indulgences,  penance,  absolution,  and  satisfaction.  The 
contest  often  became  very  hot.  Even  if  Carlstadt  did  not 
defend  his  good  cause  with  the  greatest  skill,  Eck  found 
his  match  in  Luther,  who  placed  himself  in  the  citadel  of 
the  word  of  God,  and  went  forth  unconquered  from  the 
battle.  However,  Melanchthon  did  not  merely  sit  by  as 
an  idle  hearer.  It  is  said  that  he  now  and  then  mingled 
in  the  contest,  and  supported  his  two  friends  with  a  few 
observations.     Upon  this,  Eck  addressed  him  in  a  harsh 


THE    LEIPZIG    DISPUTATION.  33 

tone :  "Be  silent,  Philip ;  mind  your  own  business,  and  do 
not  disturb  me!" 

Melanclitbon,  wlio  had  inwardly  taken  a  lively  interest 
in  the  discussion,  left  Leipzig,  together  with  his  Witten- 
berg friends,  richly  blessed  and  strengthened  for  his  whole 
life.*  But  he  was  now  to  enter  into  a  dispute  with  Eck 
himself.  For  he  had  written  a  letter  to  his  beloved  friend 
Oecolampadius,  who  regarded  the  bold  stand  of  Luther 
and  his  friends  with  approbation,  in  which  he  related  the 
events  of  the  disputation,  and  exposed  several  weak  points 
in  Eck's  arguments.  But,  although  he  did  this,  he  praised 
Eck's  "excellent  natural  gifts."  Of  course  it  can  be  easily 
seen  where  Melanchthon's  heart  was.  He  thus  spoke  of 
Luther  in  this  letter :  "I  must  admire  the  clear  head,  learn- 
ing, and  eloquence,  and  heartily  love  the  sincere  and  truly 
Christian  heart  of  Luther,  whom  I  have  known  intimately 
for  a  long  time."  This  letter  was  printed,  and  was  seen 
by  Eck,  who  felt  himself  so  much  aggrieved  by  it,  that  he 
printed  a  very  rude  reply  as  early  as  the  25th  of  July,  in 
Leipzig.  He  treats  the  teacher  of  languages — Philippus — 
"who  understands  Greek  and  Latin  so  well,"  in  a  most 
contemptuous  manner,  as  if  he  had  assumed  the  right  of 
pronouncing  judgment  in  a  matter  which  he  did  not  under- 
stand, and  endeavors  to  refute  Melanchthon's  letter  by 
sixteen  brief  remarks.  At  one  time  he  calls  him  "  the 
bold  little  man,"  then  again  "the  Wittenbergian  teacher 
of  languages,  who  fared  like  the  shoemaker  who  wanted  to 


*  It  may  bo  mentioned  here,  that  John  Agricola,  of  Eisleben,  -who 
was  engaged  on  the  Lutheran  side,  afterwards  became  an  opponent 
of  the  Pieformation  ;  and  John  Poliander,  the  amanuensis  of  Eck,  at- 
tached himself  to  Luther  at  the  close  of  the  disputation,  and  after- 
wards preached  the  Gospel  in  Prussia.  —  Seckendorf.  Hist.  Luther, 
Book  L,  page  230. 


34  LIFE    or    MELANCHTnON. 

know  more  than  his  last,"  and  then  again  "the  literalist," 
and  "little  language  man."  Once  he  addresses  him  in 
the  words  :  "  Thou  dusty  schoolmaster !"  The  whole  letter 
is  conceived  in  this  spirit :  hut  he  was  mistaken  in  Me- 
lanchthon.  In  the  month  of  August  he  sent  forth  from 
"  the  celebrated  Saxon  city  Wittenberg,"  a  defence  against 
John  Eck,  in  which  he  does  not  use  similar  language.  He 
declares  in  this  "  that  he  has  been  driven  to  this,  more  by 
a  holy  anxiety  and  zeal  for  the  Holy  Scriptures  than  by 
any  enmity."  He  declares,  in  the  most  decided  manner, 
"  that  it  is  ungodly  to  wrest  the  Scriptures  according  to 
human  Avill  and  inclinations."  He  now  refutes  Eck's  prin- 
cipal objections  in  the  clearest  manner,  and  advises  him 
"  to  suffer  the  cause  to  strive  rather  than  abusive  lan- 
guage." "We  owe  this,"  he  says,  "to  love,  which,  as 
truly  as  I  hope  to  have  a  merciful  God,  I  from  my  heart 
do  not  wish  to  grieve  or  offend." 

Luther  was  much  displeased  with  Eck's  conduct.  He 
expresses  this  in  a  letter  to  Spalatin,  dated  August  15th : 
"  I  again  come  to  speak  of  Philip,  whom  no  Eck  can  bring 
me  to  hate,  and  whose  testimony  in  my  favour  I  always 
esteem  higher  than  anything  else.  The  judgment  and 
opinion  of  this  single  man  is  of  more  value  to  me  than  that 
of  many  thousand  worthless  Ecks,  and  I  would  not  be 
ashamed,  although  I  am  a  Master  of  Arts,  of  Philosophy, 
and  Theology,  and  am  adorned  almost  with  all  the  titles 
of  Eck,  to  leave  my  own  opinion,  if  this  Grammarian  could 
not  agree  with  it.  I  have  often  done  this,  and  do  it  still, 
because  of  the  divine  gift  which  God  has  deposited  in  this 
frail  vessel  (although  it  seems  contemptible  to  Eck,)  with  a 
bountiful  blessing.  Philip  I  do  not  praise,  he  is  a  creature 
of  God,  and  nothing." 

But  Eck  did  not  consider  it  advisable  to  contend  fur- 


BUILDING    AND    FIGHTING.  35 

tlier  "with  the  champions  of  Wittenberg,  -who  were  also  sup- 
ported by  other  worthy  men.  He  was  silent,  and  as  he 
perhaps  thought  that  other  weapons  were  needful  in  such 
a  case,  perhaps  like  those  employed  against  Huss  and 
Jerome  a  hundred  years  before,  he  journeyed  to  Rome, 
and  sought  shelter  beneath  the  thunders  of  excommunica- 
tion from  the  Papal  Chair. 


CHAPTER  IV. 

BUILDING   AND    FIGHTING. 

It  has  happened  sometimes  in  the  Church  of  Christ,  that 
the  kingdom  of  God  has  been  built  up,  whilst  the  builders 
were  obliged  to  carry  the  sword  against  the  enemies  in  one 
hand.  This  was  the  case  at  Wittenberg  at  that  time.  By 
Luther's  side  we  find  Melanchthon  engaged  in  this  double 
labor.  We  have  already  heard  with  what  joy  his  intro- 
ductory lecture  was  listened  to.  He  continued  to  gain 
more  applause  from  day  to  day.  Students  from  all  parts 
of  Germany,  yea  of  Europe,  were  found  in  his  lecture-room. 
In  the  year  1520,  Spalatin  saw  about  600  students,  whereas 
the  whole  number  of  students  had  formerly  not  exceeded 
200,  Luther's  European  reputation,  of  coui'se,  also  con- 
tributed much  towards  the  prosperity  of  the  University. 
Heerbrand,  in  his  oration  to  his  memory,  relates  that 
Melanchthon  had  as  many  as  2000  pupils  and  hearers, 
among  whom  were  princes,  counts,  barons,  and  other  noble- 


36  LIFE    OF    MELANCHTHON. 

men.  Whilst  Rcuclilin  and  Erasmus  labored  more  by 
their  -^n-itings,  Melanchthon  attracted  both  by  his  lectures 
and  his  solid  writings.  To  this  was  added,  that,  whilst 
Reuchlin  and  Erasmus  from  day  to  day  grew  cooler  to- 
wards the  great  movement  proceeding  from  Wittenberg, 
Melanchthon  attached  himself  to  it  in  the  most  decided 
manner,  and  powerfully  aided  it  by  his  mind,  acquire- 
ments, and  great  name.  lie,  therefore,  did  not  only  lec- 
ture on  the  Greek  poet  Homer,  and  other  writers  of  anti- 
quity, but  also  treated  the  writings  of  the  New  Testament. 
His  industry  was  extraordinary.  In  addition  to  the  regu- 
lar labors  of  his  station,  he  for  a  time  also  acted  as  pro- 
fessor of  the  Hebrew.  For  this  purpose,  however,  it  was 
necessary  that  he  should  first  of  all  make  himself  tho- 
roughly acquainted  with  this  language.  Luther  wrote  to 
Spalatin,  January,  1519  :  "  Our  Philip  is  now  busy  with 
the  Hebrew;  the  faithfulness  and  industry  of  the  man  are 
too  great,  so  that  he  hardly  permits  himself  to  enjoy  any 
leisure."  He  could  generally  be  found  busily  engaged  in 
his  study  at  two  o'clock  in  the  morning.  The  amount  of 
labor  accomplished  by  him  in  a  short  time  is  almost  in- 
credible. But  to  his  well-trained  mind,  his  quick  percep- 
tion, and  his  unwearied  industry,  was  added  the  blessing 
of  God,  which  indeed  was  most  needful,  and  which  he 
sought  with  all  his  heart.  When  the  Elector  heard  of  his 
extraordinary  industry,  he  feared  lest  the  worthy  professor 
might  ruin  his  health,  and  himself  wrote  to  him  that  he 
should  take  care  of  himself.  He  says  in  this  letter:  "We 
must  make  provision  for  the  body,  and  if  you  look  upon  the 
other  words  of  Paul  as  true,  regard  this  in  the  same  way, 
and  believe  that  we  ought  to  obey  it."  Melanchthon  was 
particularly  engaged  with  the  epistles  of  Paul.  With  un- 
usual clearness  he  comprehended  the  deeply  evangelical 


BUILDING    AND    FIGHTING.  87 

truths  which  this  Apostle  of  Justification  by  Faith  had  been 
permitted  to  see  and  express  so  clearly. 

Luther  was  not  ashamed  to  appear  among  the  hearers 
of  the  youthful  professor,  when  he  explained  the  Epistles 
to  the  Romans  and  Corinthians.  Yea,  he  even  considered 
it  worth  while  to  communicate  these  lessons  of  the  lecture- 
room  to  the  great  public  of  Christendom.  As  Melanch- 
thon's  modesty  induced  him  to  retain  such  productions  in 
his  desk,  Luther  secretly  published  his  explanations  of  the 
Epistles  to  the  Romans  and  Corinthians,  and  prefixed  an 
introduction,  addressed  to  Melanchthon,  in  which  he  jo- 
cosely remarks  :  "  It  is  I  who  publish  your  writings  and 
expositions.  I  send  you  to  yourself.  If  you  are  not 
pleased  with  yourself,  well  and  good ;  let  it  sufiice  that  we 
are  pleased  with  you.  If  I  have  transgressed  in  this  mat- 
ter, it  is  your  own  fault.  Why  did  you  not  publish  your- 
self, for  which  I  so  often  entreated,  prayed,  and  com- 
manded you  ?  Let  this  be  my  excuse,  that  I  shall  be  called, 
and  will  be,  your  thief,  whether  you  are  angry  or  whether 
you  laugh."  Further  on  he  says:  " But  to  those  whom 
you  so  fear  that  they  will  be  displeased  and  dissatisfied 
with  it,  I  will  say:  'Dear  Sirs,  do  better  yourselves.'  I 
proclaim  it  publicly  before  the  world,  that  no  one  has  ap- 
proached nearer  to,  and  hit  uj)on  Paul's  meaning,  better 
than  yourself." 

Melanchthon  now  published  a  series  of  volumes  upon 
books  of  Scripture.  He  saw  very  well  that  the  fountain 
of  divine  truth  and  wisdom,  which  had  been  obstructed  so 
long,  must  again  begin  to  flow.  And  he  contributed  an 
honest  share  towards  the  diffusion  of  Scripture  truth.  His 
books  and  minor  publications  on  the  books  of  the  Bible 
were  greatly  applauded,  and  met  with  a  rapid  sale,  so  that 
repeated  editions  were  called  for.  And  even  yet  they 
4 


38  LIFEOPMELANCnTIION. 

deserve  not  only  to  be  read,  but  studied  by  all  wlio  devote 

themselves  to  the  discovery  of  truth.     When  Luther,  at  a 

later  period,  prefaced    and    recommended  Melanchthon's 

exposition  of  the  Epistle  to  the  Colossians,  to  which  he  had 

given  great  attention,  he  speaks  thusof  himself  and  Melanch- 

thon  :     "  I  have  been  born  to  war-and  fight  with  factions 

and  devils,  therefore  my  books  are  stormy  and  warlike.     I 

i    must  root  out  the  stumps  and  stocks,  cut  away  the  thorns 

■     and  hedges,  fill  up  the  ditches,  and  am  the  rough  forester, 

)    to  break  a  path,  and  make  things  ready.     But  master 

/    Philip  walks  gently  and  silently,  tills  and  plants,  sows  and 

waters  with  pleasure,  as  God  has  gifted  him  richly."    Thus 

did  Melanchthon  write  and  teach,  and  mightily  build  up 

the  kingdom  of  God.     About  this   time  he  published  a 

work,  which  is  doubtless  not  only  one  of  the  best  of  his 

productions,  but  also  inclined  many  hearts   towards  the 

Reformation. 

It  is  the  work  Loci  Communes,  the  principal  articles  of 
Christian  doctrine,  as  they  were  afterwards  called.  We 
have  already  heard  that  Melanchthon  devoted  himself 
especially  to  the  writings  of  Paul.  He  gathered  together 
all  the  principal  truths  of  this  apostle,  and  presented 
them  to  his  hearers.  These  were  so  highly  pleased  Avith 
the  production,  that  they  had  it  published.  As  Melanch- 
thon, however,  discovered  many  imperfections  in  it,  he 
published  it  himself  in  1521,  corrected  and  enlarged.  This 
volume,  which  may  be  called  the  first  system  of  religion 
in  the  evangelical  church,  was  everywhere  greeted  in  the 
most  friendly  manner.  Luther  was  quite  delighted  with 
it,  and  once  said  of  it,  that  it  was  not  only  worthy  of  im- 
mortality, but  even  to  be  admitted  into  the  canon  of  Scrip- 
ture. In  his  table-talk  he  expressed  the  following  opinion 
of  it :    "  Whoever  wishes  to  become  a  theologian  now, 


BUILDING    AND    FIGnTING.  39 

enjoys  great  advantages  ;  for  first  of  all,  he  has  the  Bible, 
■which  is  so  clear,  that  he  can  read  it  without  difficulty. 
Then  let  him  read  in  addition  the  Loci  Communes  Philippi ; 
let  him  read  them  diligently  and  well,  that  he  may  impress 
them  upon  his  mind.  If  he  has  these  two  things,  he  is  a 
theologian,  from  whom  neither  the  devil  nor  heretics  shall 
be  able  to  take  away  anything.  To  him  the  whole  field 
of  theology  lies  open,  so  that  he  is  able  to  read  anything 
he  pleases  after  that  ^x\ih.  edification." 

Melanchthon  issued  improved  editions  of  the  work  from 
time  to  time.  Seldom  has  a  book  met  Avith  so  extensive  a 
demand.  We  can  form  an  estimate  of  its  value  from  this 
fact  alone.  But  it  was  also  totally  different  from  the  old 
trash  which  Melanchthon  had  become  acquainted  with  in 
Tubingen.  It  followed  the  pure  dictates  of  the  Bible,  and 
was  thoroughly  practical.  Here  the  doctrines  of  sin,^  of 
the  law  and  the  Gospel,  of  Justification,  of  Faith  and  Good 
Works,  were  developed  in  a  convincing  manner,  as  they  had 
been  brought  to  light  after  a  long  midnight,  by  Luther 
himself.  With  this  work  he  stood  entirely  upon  the  Bible, 
and  on  this  account  it  was  so  refreshing  to  friends  and 
annoying  to  enemies.  In  September,  1519,  he  was  made 
a  Bachelor  of  Divinity  on  account  of  his  great  learning. 
He  would  never  accept  a  higher  degree,  and  always  re- 
mained a  Magister  (Master.)  But  Luther  said  of  him: 
"  It  is  true  he  is  but  a  poor  Master,  but  also  a  Doctor 
above  all  Doctors." 

Whilst  this  worthy  man  was  laying  the  foundation  for 
the  building  of  the  renewed  church,  he  also  bore  in  his 
other  hand  the  sword  of  the  Spirit  to  drive  away  the  foe. 
We  have  already  heard  how  he  smote  Dr.  Eck  with  it. 
As  early  as  the  year  1520,  a  publication  filled  with  poison 
and  gall  appeared  against  Luther  in  Rome.     It  bore  the 


40  LIFEOFMELANCHTnON. 

following  title  :  "  To  the  Princes  and  People  of  Germany 
against  Martin  Lutlier,  the  Defamer  of  German  Glory." 
The  author  had  chosen  the  fictitious  name  Thomas  E,no- 
DiNus.     The  Lcipzigers,   especially  the  wicked   Jerome 
Emser,  rejoiced  in  this  libel,  and  soon  reprinted  it,  in 
order  to  injure  the  cause  of  the  Reformation.     But  now 
IMclanchthon   entered   the  lists  in  February  of  the  year 
1521,     He  wrote  a  defence  of  the  greatly  slandered  Lu- 
ther, under  the  fictitious  name  of  DiDYMUS  Faventinus. 
He  remarks  in  this  :  "Judge  for  yourselves,  whether  those 
are  seeking  the  welfare  and  glory  of  the  Fatherland  in- 
deed, who  accuse  that  man,  who  has  delivered  our  Father- 
land from  Eomish  frauds ;  who  has  ventured  all  alone  to 
root  out  the  errors  which  existed  for  centuries ;  who  has 
again  brought  to  light   Christian    doctrines  which  were 
almost  buried  by  the  wicked  laws  of  the  Popes,  and  the 
foolish  subtleties  of  the  schools.     For  this  praise  is  given 
him  by  all  the  learned,  and  not  only  by  me."     In  this 
decided  tone  spoke  Melanchthon,  and  declared  that  every- 
thing which  opposed  the  Gospel  must  fall,  no  matter  how 
ancient  it  may  be.     After  explaining  the  manner  in  which 
the  Pope  had  gained  supremacy  in  Germany,  he  called 
upon  the  princes  to  defend  the  Church  against  the  power 
of  Antichrist.     The  battle  grew  more  exciting,  and  Me- 
lanchthon took  a  bolder  position,  although  he  was  a  man 
who  might  truly,  with  reference  to  his  inward  disposition, 
be  called  a  child  of  peace.     Towards  the  close  of  the  year 
1520,  principally  by  Luther's  advice,  he  had  married  a 
daughter  of  Mayor  Crapp,  of  Wittenberg.     But  of  this 
wc  shall  speak  further  hereafter. 


MELANCHTHON    "WITHOUT    LUTHER.  41 


CHAPTER  V. 

MELANCHTHON   WITHOUT   LUTHER. 

As  early  as  the  summer  of  1520,  the  Pope,  upon  Eck's 
instigation,  issued  a  severe  bull  against  Luther,  in  which 
forty-one  propositions  from  his  various  writings  were  con- 
demned, and  he  himself  was  threatened  with  excommuni- 
cation if  he  should  not  recant.  But  the  hero  was  of  good 
courage,  for  he  was  suffering  for  the  best  cause.  Eck 
triumphed,  but  the  Wittenberger  was  not  to  be  intimidated, 
and  wrote  the  well-known  severe  work  "Against  the  Bull 
of  Antichrist,"  and  even  took  the  bold  step,  on  the  10th 
of  December,  1520,  to  cast  this  bull,  together  with  the 
canon  law  and  other  papal  writings,  into  the  fire,  before 
the  Elster  gate,  in  the  presence  of  many  students  and 
doctors.  Thus  did  he  powerfully  separate  himself  from 
the  Roman  Church  and  the  Pope.  All  who  preferred  the 
better  way  were  thus  driven  to  decision.  Melanchthon  was 
not  wanting  among  these  better  ones,  as  he  proved  by  his 
vindication  of  Luther. 

In  the  meantime,  Charles  V.  had  become  Emperor  of 
Germany.  The  papal  nuncios  urged  him  to  execute  the 
bull.  But  this  youthful  monarch  proceeded  leisiu'ely.  He 
summoned  a  Diet  to  Worms,  where,  among  other  matters, 
the  difficulties  of  the  Chui'ch  might  also  be  decided.  Al- 
though the  Papal  legates  endeavored  to  prevent  Luther's 
summons  to  the    Diet,   they  could    not    succeed.     When 

parting  from  Melanchthon,  he  said  :     "  If  I  should  return 
4  * 


42  LIFE    OF    MELANCHTHON. 

no  more,  and  my  enemies  should  murder  me  at  Worms,  as 
may  very  easily  be  the  case,  I  conjure  you,  dear  brother, 
not  to  neglect  teaching  and  abiding  by  the  truth.  In  the 
meantime,  labor  also  for  me,  because  I  am  not  able  to  be 
here.  You  can  do  better  than  I  can.  Therefore  it  will 
not  be  a  great  loss,  provided  you  remain.  The  Lord  still 
finds  a  learned  champion  in  you."  It  is  well  known  to  all 
Avith  what  joyful  faith  Luther  received  the  summons,  and 
with  what  bold  words  he  expressed  himself  in  regard  to  it. 
Luther's  journey  to  Worms,  and  his  demeanor  before  the 
Emperor  and  the  States  of  the  Empire,  arc  among  the 
most  glorious  events  of  his  own  history,  and  of  the  Refor- 
mation in  general. 

Faith,  like  that  exhibited  by  him  at  this  time,  is  not 
often  found  in  Israel.  "  Here  I  stand,  I  cannot  do  other- 
wise ;  God  help  me  !  Amen  !"  These  were  Luther's  words ; 
he  remained  faithful,  and  God  helped  him.  He  was  re- 
moved until  March,  1522,  for  it  is  known  that  the  care  of 
the  Elector  had  sheltered  him  from  the  malice  of  his  ene- 
mies in  the  silent  Wartburg.  '' 

During  this  time,  Wittenberg  truly  seemed  to  be  father- 
less, for  Melanchthon  was  no  Luther.  And  yet  the  burden 
of  the  Reformation  rested  upon  the  shoulders  of  this  young 
man.  But,  notwithstanding  the  papal  bulls,  and  in  spite 
of  the  Edict  of  Worms,  which  appeared  May  26,  1521,  and 
spoke  in  the  papal  spirit,  he  was  not  afraid  to  stand  in  the 
gap.  He  published  the  acts  of  the  Diet  of  Worms,  and 
sided  with  the  proscribed  Luther.  Everywhere  his  assist- 
ance was  required,  so  also  to  give  his  advice  in  supplying 
the  professorial  chairs  in  the  University.  During  this 
time,  AuROGALLUS,  teacher  of  the  Hebrew,  and  Justus 
Jonas,  in  the  capacity  of  provost  and  professor  of  Theology, 
arrived  in  Wittenberg.     During  the  same  year,  Melanch- 


MELANCHTIION    WITHOUT    LUTHER.  43 

tlion  publislicd  a  severe  work  against  tlie  Theologians  of 
Paris.  Tlicse  liad  severely  condemned  Luther  and  his 
writings.  Against  these  he  wrote  his  defence  of  Dr.  M. 
Luther,  "  against  the  raging  judgment  of  the  Paris  Di- 
vines." It  is  one  of  his  most  cutting  productions.  lie 
begins  thus  :  "  Behold,  Christian  reader,  what  monstrous 
beasts  of  Theologians  this  part  of  the  earth,  Europe,  gives 
birth  to  !"  He  expresses  himself  unwilling  to  believe  that 
this  production  has  emanated  from  Paris,  because  so  furious 
a  spirit  breathes  in  it.  The  common  people  believe  that 
Christian  doctrine  dwells  in  the  high  school  as  in  its  own 
palace.  But  he  will  disregard  the  distinguished  person- 
ages, and  the  high  rank  of  the  University,  and  says  :  "  In 
our  common  Christianity,  Christ's  voice  alone  shall  rule. 
Whoever  does"  not  hear  this,  does  not  belong  to  Christ." 
The  Universities  of  Cologne  and  Ltiwen  had  also  con- 
demned Luther's  writings,  but  they  had  not  acted  as  crazily 
as  the  Parisians.  He,  therefore,  found  himself  obliged  to 
believe  that  the  saying  of  those  in  the  olden  time  was  not 
altogether  without  foundation  :  "  That  the  French  have  no 
brains."  They  called  Luther  a  heretic  because  he  did  not 
agree  with  the  Universities,  the  holy  fathers,  and  the 
councils.  But  here  Melanchthon  plants  himself  upon  the 
basis  of  the  Bible,  and  declares  this  alone  can  be  infallible, 
and  adds :  "  What  new  articles  of  Faith  do  magistri  nostri 
of  Paris  wish  to  add  to  this  ?  Perhaps  their  own  gross 
ones  !"  In  this  biting  manner  he  proceeds,  and  in  a  clear, 
lively  manner,  thoroughly  refutes  the  assertions  of  the 
Parisians.  He  proves  the  Scriptures  to  be  the  only  foun- 
tain of  knowledge  in  the  most  ti'iumphant  manner,  and 
then  proceeds  to  show  that  Luther  is  standing  upon  the 
Bible,  and  yet  does  not. contradict  the  Fathers.  Luther's 
defender  proves  that  he  is  on  Augustine's  side  in  the  doc- 


44:  LIFE    OF    MKLANCHTHON. 

trincs  of  Free-will  and  of  Grace,  and  then  goes  on  to  sho-vv 
that  the  Parisians  themselves  arc  opposed  to  the  Fathers. 
He  concludes  thus :  "  I  wished  to  guard  you  in  these 
things,  Christian  reader,  in  order  that  you  may  not  be 
prejudiced  against  Luther  by  the  reputation  of  the  Sor- 
bonne,*  the  wisdom  of  which  you  have  been  able  to  see  in 
one  or  two  points.  From  those  which  I  have  exposed  to 
you,  you  may  easily  guess  the  rest  —  for  the  Sorbonne  is 
the  Sorbonne.  It  will  be  easier  for  you  to  find  Christ 
among  the  carpenters  than  among  these  people." 

So  bravely  did  Melanchthon  speak,  and  yet  the  position 
he  occupied  alone,  during  Luther's  absence,  depressed  him 
so  much  that  he  felt  the  need  of  consolation.  When 
Luther  had  reached  the  Wartburg,  Melanchthon  discovered 
it,  and  full  of  joy  wrote  to  Wenzeslaus  Link  :  "  Our  - 
dearest  father  is  alive !"  He  wishes  to  fold  him  in  his 
arms  very  soon,  and  says :  "  Everything  is  going  on  well 
in  the  University,  except  that  we  are  deprived  of  our  father 
Doctor  Martinus." 

At  another  time  he  wrote :  "  Our  Elijah  is  not  yet  with 
us,  but  we  wait  and  hope  for  him.  What  more  shall  I  say  ? 
My  longing  for  him  tortures  me  grievously  !"  Luther  re- 
primanded him  about  this,  and  wrote  thus  :  "  Even  though 
I  should  be  lost,  the  Gospel  will  lose  nothing  by  that ;  for 
in  that  you  now  excel  me,  and  follow  Elijah  as  an  Elisha 
with  a  double  portion  of  the  spirit,  which  may  the  Lord 
Jesus  bestow  upon  you  in  his  mercy !  Amen."     Already 


*  This  term  applied  to  the  faculty  of  Theology  at  Paris.  The 
College  of  the  University  in  which  they  assembled  was  called  the 
house  of  the  Sorbonne,  which  was  first  erected  and  endowed  in  the 
year  1250,  by  a  wealthy  favorite  of  St.  Louis,  whose  name  was  Robert 
de  Sorbonne.  This  Theological  faculty  enjoyed  the  highest  repute  at 
that  time. 


MELANCHTHON  WITHOUT  LUTHER.    45 

on  the  12tli  of  May,  1521,  a  letter  of  comfort  arrived  from 
Patmos,  as  Luther  called  the  Wartburg.  He  says  in  it : 
"And  what  are  you  doing,  my  Phihp?  Do  you  pray  for 
me,  that  this  my  involuntary  concealment  may  redound  to 
the  greater  glory  of  God?"  In  conclusion,  he  says: 
"  Here  I  sit,  and  all  day  long  place  before  me  the  picture 
of  the  Church,  and  lament  my  insensibility  that  I  am  not 
drenched  in  tears,  and  with  my  eye«,  as  with  fountains  of 
tears,  weep  for  the  slain  of  my  people.  But  there  is  no 
one  who  will  arise  and  cleave  to  the  Lord,  or  oppose  him- 
self as  a  wall  for  the  house  of  Israel,  in  these  latter  days 
of  his  wrath.  Yes,  Kingdom  of  the  Pope,  thou  art  worthy 
of  this  latter  time  !  God  be  merciful  unto  us  !  Do  you 
then,  as  a  servant  of  the  word,  stand  in  the  midst,  and 
guard  the  walls  and  gates  of  Jerusalem,  until  they  come 
upon  you  also.  You  understand  your  calling  and  your 
gifts.  I  pray  for  you  before  all  other  things,  if,  (as  I  do 
not  doubt,)  my  prayer  availeth  anything.  Do  you  like- 
wise. Let  us  bear  our  burden  together.  We  stand  alone 
in  the  battle.     After  me,  they  will  fall  upon  thee." 

Melanchthon  needed  such  encouragement  in  his  present 
position ;  for  as  it  has  often  been,  so  was  it  now  in  Witten- 
berg, that  enemies  are  less  dangerous  than  friends.  With 
all  his  storming,  Luther  yet  proceeded  calmly.  It  was  his 
primary  object  to  lay  on  every  side  the  deep  foundation  of 
Justification  by  Grace  through  Faith ;  and  he  thought  less 
of  the  finishing  of  the  building.  He  permitted  all  those 
things  to  remain  which  did  not  flatly  contradict  the  word 
of  God.  But  his  friends  in  Wittenberg  did  not  think  so 
soberly  and  prudently.  They  wished  to  overturn  the' 
structure  of  the  Roman  Church  by  rapid  assault,  and  to 
erect   something   entirely   new.      Every   particle   of  the 


46  LIFE    OF    MELANCHTHON. 

Komisli  leaven  was  to  be  exterminated  from  tlie  public 
■worsbip  of  God. 

First  of  all,  Luther's  fellow-conventuals,  tlie  Aucrusti- 
nian  monks  of  Wittenberg,  led  by  the  preacher  Gabriel 
ZwiLLiNG,  appeared  with  a  resolution  to  omit  the  daily 
private  mass,  and  to  distribute  the  Sacrament  in  both 
kinds.  When  the  Elector  heard  of  this,  he  inquired  at 
once  into  the  particulars  of  the  matter,  and  appointed  a 
commission,  to  which  Melanchthon  belonged,  to  investi- 
gate the  whole  matter.  The  report  of  this  commission  was 
decidedly  in  favor  of  those  who  encouraged  these  innova- 
tions. After  exhibiting  the  antiscriptural  character  of  the 
mass,  and  the  denial  of  the  cup  to  the  laity,  and  saying : 
"It  is  certain  that  the  abuse  of  the  mass  is  one  of  the 
greatest  and  most  abominable  abuses  in  the  world,"  they 
pray  the  Elector  to  take  hold  of  the  matter  earnestly,  and 
speedily  to  abolish  the  abuse  of  the  masses  in  his  own 
dominions,  and  not  to  care  if  he  should  be  abused  as  a 
Bohemian  or  heretic.  It  is  impossible  to  avoid  reviling. 
They  appeal  to  the  Elector's  conscience,  and  reminded 
him  of  the  great  day  of  reckoning.  But  it  also  gave 
liberty  to  conscience,  if  any  one  wished  to  celebrate  mass 
alone.  But  the  Elector  was  not  satisfied  with  this  opinion. 
As  he  generally  preferred  to  act  prudently,  he  considered 
the  step  of  the  Augustinians  too  hasty.  He  thoufTht  that 
the  opinion  of  so  few  persons  could  not  be  decisive,  and 
he  also  clearly  foresaw  the  consequences,  should  the  over- 
throw of  private  masses  put  an  end  to  the  legacies  for  this 
purpose.  He  communicated  these  views  to  the  Commission 
in  writing,  through  Dr.  Bayer.  They  returned  an  excel- 
lent reply,  full  of  a  joyful  faith,  which  we  regret  not  to  be 
able  to  print  entire.  The  reply  said:  "Althoui-h  we  are 
the  smallest  party,  the  truth  of  the  divine  word,  which  is 


MELANCHTHON  WITHOUT  LUTHER.    47 

above  all  angels  and  creatures,  because  it  is  clearly  revealed 
in  the  Gospel  and  in  the  apostle  Paul,  shall  not  therefore 
be  despised.     For  the  smallest  party  ever  received  and 
preached  the  truth,  and  so  it  will  remain  to  the  end  of  the 
vrorld."     It  concludes  thus:  "Let  no  one  be  offended  be- 
cause this  matter  will  cause  great  offence.     For  Christ,  as 
it  is  written,  came  into  the  world,  and  was  given  to  those 
who  believe  in  him  and  his  word,  that  they  might  improve 
themselves  in  him,  to  obtain  eternal  life.     But  to  those 
who  do  not  receive  him  and  his  word,  he  has  been  given 
and  set  for  a  stumbling-block,  that  they  may  die  for  ever." 
Luther  also,  in  his  work  "  Of  the  Abuse  of  the  Mass," 
expressed   himself  in    favor    of  the    omission   of  private 
masses.     The  Elector  now  permitted  the  matler  to  take 
its  own  course.     The  movement,  which  had  commenced  in 
the    Augustinian    cloister    in   Wittenberg,    communicated 
itself  likewise  to  those  in  Meissen  and  Thuringia.     In  the 
month  of  December  of  this  year  a  provincial  assembly  of 
Augustinians  from  different  quarters  was  convened.    Their 
resolutions  contemplated  the  abolition  of  secret  masses, 
cloistral   confinement,   and   other   antiscriptural  customs. 
At  this  time  appeared  Luther's  publication  "  Concerning 
Priestly  and  Monastic  Vows,"  which  gave  the  movement 
scriptural  progress.    When  a  minister,  Bernhaedi,  called 
Feldkirch,   relinquished  his   celibacy,   and   defended  this 
step,  Melanchthon  was  not  afraid  to  step  forward  to  de- 
fend the  severely  assaulted  man,  and  to  renounce  a  doc- 
trine which  the  Bible  terms  a  doctrine  of  devils,  and  is 
yet  held  fast  by  the  Papal  Chair  with  the  utmost  tenacity. 
But  other  events  occurred  in  Wittenberg,  which  might 
have  done  the  greatest  injury  to  the  good  cause  of  the 
Reformation,  had  not  the  Lord  of  the   Church  watched 
over  it.     A  fanatical   spirit   had   arisen   in   the    city  of 


48  LIFE    OP    MELANCHTHON. 

Zwickau.     Among  other  things  he  rejected  Infant  Bap- 
tism, and  boasted  of  the  possession  of  supernatural  revela- 
tions.    At  Christmas,  three  of  these  fanatics  came  to  Wit- 
tenbero-.     These  were  two  cloth-weavers  named  Nicholas 
Storcii   and   Thomas   Marx,  the   third   being   Marcus 
Stubner,  who  claimed  to  belong  to  the  learned.     In  Wit-  . 
tenberg,  the  private  teacher,  Martin  Cellarius,  joined 
them.     They  also  met  with  Melanchthon,  who  had  even 
received  the  chief  spokesman,  Stiibner,  into  his  house.    He 
did  not  possess  that  deep  insight  into  human  nature  which 
distinfTuished  Luther.     He,  therefore,  did  not  at  once  de- 
clare  himself  opposed  to  this  perverted  movement.    Decem- 
ber 27,  1521,  he  gave  notice  of  this  to  the  Elector,  and 
says  :  "  I  have  conversed  Avith  them  myself,  and  they  de- 
clare most  wonderful  things  concerning  themselves,  viz., 
that  God  with  a  loud  voice  sent  them  forth  to  teach,  that 
they  enjoy  most  intimate  conversations  with  God,  behold 
future  events,  and  that  they  are,  in  short,  prophetic  and 
apostolical  men.     I  cannot  describe  how  all  this  moves  me. 
That  spirits  possess  them,  seems  to  be  established  by  many 
reasons,    concerning  which   no    one    can    easily  form    an 
opinion  but  Martinus,  (Luther.)     If  the  Gospel  and  the 
honor  and  peace  of  the  Church  are  in  any  danger,  it  is 
absolutely  necessary  that  these  people   should   have   an 
interview  with  Martinus,  especially  as  they  appeal  to  him. 
I  would  not  write  anything  to  your  Electoral  Grace  about 
this  matter,  did  not  the  importance  of  the  matter  require 
that  steps  should  be  taken  in  time.     For  it  is  needful  for 
us  to  be  on  our  guard,  lest  the  devil  entrap  us."     Spalatin 
relates  that  the  Elector  expressed  himself  about  this  matter 
very  humbly  in  these  words:    "This  is  a  very  important 
matter,  which  I,  as  a  layman,  do  not  understand.     Now, 
God  has  bestowed  considerable  possessions  upon  me  and 


MELANCHTHON  WITUOUT  LUTUER.    49 

my  brother.  If  I  understood  these  matters,  I  would  rather 
take  a  stafi'  in  my  hands  and  fly,  than  act  knowingly  against 
God."  However,  the  Elector  summoned  Melanchthon 
and  Amsdorf  to  Prettin. 

There  Haubold  von  Eixsiedel  and  Spalatin  questioned 
them  further  concerning  these  matters.  They  expressed 
themselves  to  the  same  effect  as  Melanchthon  had  done  in 
his  report.  Again  Luther's  judgment  was  solicited.  In  a 
letter  of  Luther's,  called  forth  by  Melanchthon,  he  judged 
very  correctly  of  the  spirits  of  Zwickau.  He  requires 
letter  and  seal  for  their  public  ministry.  As  to  their 
spirit,  it  would  only  be  necessary  to  inquire,  whether  they 
had  experienced  spiritual  conflicts  and  divine  birth,  death 
and  hell.  He  proceeds  to  express  himself  in  a  very  decided 
manner  in  reference  to  Infant  Baptism,  and  concludes 
thus  :  "  I  have  all  along  expected  that  the  devil  would  cre- 
ate this  ulcer,  but  it  was  not  to  be  done  by  the  Papists. 
He  desires  to  bring  about  this  great  schism  among  us  and 
ours,  but  Christ  will  soon  trample  him  beneath  our  feet. 
But  these  fanatics  had  already  gained  adherents.  Among 
them  was  the  well-known  Dr.  Karlstadt,*  a  man  of  a 
legal,  unsettled  mind,  who,  with  all  his  boasting  of  liberty, 
knew  nothing  of  true  evangelical  liberty.  He  commenced 
a  sad  work  in  Wittenberg.  Many  students  joined  him. 
They  abolished  private  masses,  burned  the  images,  de- 
stroyed the  altars,  abolished  auricular  confession,  dropped 
the  hymns  and  ceremonies  of  the  Church,  went  to  commu- 
nion without  previous  confession,  and  did  many  other  things 

*  Karlstadt  was  heard  to  say,  that  "he  wished  to  be  as  great  a 
man  and  as  much  thought  of  as  Luther ;"  for  which  he  was  properly 
reproved  by  Melanchthon,  who  reminded  him,  "  that  such  language 
could  only  proceed  from  a  spirit  of  emulation,  envy,  and  pride." — 
Seclcendorf. 

5 


50  LIFEOFMELANCIITIION, 

of  a  similar  character.  Without  applying  to  the  consti- 
tuted authorities,  without  caring  for  those  who  were  of- 
fended at  their  course,  they  carried  everything  before 
them  by  storm,  appealing  to  their  liberty,  the  first  com- 
mandment, and  the  Holy  Ghost,  which  they  possessed. 
Whoever  did  not  side  with  them  was  denounced  as  an 
heretic. 

This  was  too  much  for  the  youthful  professor,  the  burden 
was  too  great,  and  he  longed  for  the  faith  and  strength  of 
that  man,  who,  under  these  circumstances  could  not  en- 
dure to  remain  longer  in  his  Patmos.  Luther  addressed  a 
capital  letter  to  the  Wittenbergians,  in  which  he  most 
clearly  points  out  to  them  the  true  point  of  view  from 
which  Karlstadt's  innovation  was  to  be  examined.  But 
Melanchthon  ardently  desired  Luther's  retui'n  to  Witten- 
berg. His  return  Avas  absolutely  necessary  too,  yet  the 
Elector  would  not  hear  of  it.  At  last,  on  the  7th  of  March, 
1522,  Luther  escaped  from  the  Wartburg.  Two  letters, 
addressed  to  the  Elector,  and  which  really  display  an 
apostolical  strength  of  faith,  paved  and  prepared  the  way. 
He  was  received  with  acclamations  in  Wittenberg,  and 
when  he  now  began,  from  the  first  Sunday  in  Lent  until 
the  Sunday  Reminiscere,  to  preach  eight  sermons  against 
these  innovations,  in  a  convincing,  winning  manner,  all 
rejoiced,  and  the  turbulent  waves  again  grew  calm. 

Gabriel  was  convinced,  but  Karlstadt  remained  hard- 
ened. But  the  fanatics  again  gathered  together  secretly, 
and  endeavored  to  spread  themselves.  The  desire  was 
expressed  that  Luther  might  have  an  interview  with  them. 
Although  reluctantly,  he  at  last  resolved  to  hear  Marcus, 
one  of  their  leaders.  Melanchthon  was  present  at  the  in- 
terview. Marcus  was  accompanied  by  the  impetuous  Cel- 
larius,  and  several  others.     When  Luther  pointed  out  to 


LABORS,  RECREATION,  AND  TROUBLE.    51 

tliem,  that  tlicir  pretensions  -were  not  founded  upon  the 
Holy  Scriptures,  but  were  really  the  inventions  of  over- 
curious  minds,  or  perhaps  even  foolish  and  hurtful  inspi- 
rations of  a  deceitful  spirit,  Ccllarius  behaved  like  a  mad- 
man. They  departed  with  curses,  but  Luther  calmly  said : 
"  That  God,  v.'hom  I  worship  and  serve,  will  know  right 
well  how  to  restrain  your  gods,  so  that  none  of  these  things 
will  come  to  pass." 

We  may  well  conceive  how  relieved  Melanchthon  must 
have  felt,  when  the  proper  man  of  the  Reformation  again 
stood  in  the  breach. 


CHAPTER  VI. 

LABORS,   RECREATION,  AND   TROUBLE. 

The  Gospel  gained  greater  and  greater  victories.  The 
preaching  of  the  truth  found  open  doors  in  Denmark  and 
Sweden,  in  Transylvania  and  Hungary,  in  Silesia  and 
France.  As  the  spirit  of  primitive  Christianity  in  Ger- 
many went  forth  from  Wittenberg  through  the  various 
provinces,  so  also  did  Zwingli,  and  Melanchthon's  friend 
and  fellow-student,  Oecolampadius,  labor  in  Switzerland 
with  blessed  results.  A  new  time  was  coming,  and  its 
spring  had  already  dawned.  Perhaps  no  other  means 
contributed  so  much  to  the  promotion  of  the  Reformation 
as  the  translation  of  the  Bible,  which  we  owe  to  Luther's 
master  hand.     In  the  Wartburg  he  completed  the  transla- 


52  LIFEOrMELANCHTHON. 

tion  of  the  New  Testament,  with  a  spirit  which  to  this  day- 
has  not  been  excelled.  But  he  was  not  ashamed  to  make 
use  of  the  assistance  and  advice  of  his  friends  in  this 
work.*  Among  these  friends,  Melanchthon  was  the  prin- 
cipal one,  who,  indeed,  excelled  Luther  in  learning.  Me- 
lanchthon took  very  great  pains  to  discover  the  true 
meaning  of  the  passages,  for  which  his  assistance  had  been 
solicited.  If  any  expression  remained  dark,  he  could 
apply  for  an  explanation  to  the  physician,  Sturtz,  in 
Erfurt,  to  Spalatin,  and  other  friends.  We  have  before 
heard  that  he  applied  himself  to  the  Hebrew  language. 
The  knowledge  of  this  language  was  very  serviceable  to 
him  in  the  translation  of  the  Old  Testament.  The  Book 
of  Job  particularly  called  forth  the  efforts  of  the  Witten- 
bergians.  Luther  somewhere  speaks  of  it  in  a  letter: 
"M.  Philip,  Aurogallus,  and  I,  are  laboring  so  carefully 
in  Job  that  sometimes  we  could  scarcely  complete  three 
lines  in  four  days.  But  Melanchthon  labored  with  espe- 
cial energy  in  his  own  field  of  labor.  He  saw  the  im^port- 
ance  of  a  classical  education,  and  labored  very  zealously 
for  its  extension.  But,  although  he  mightily  promoted  the 
ancient  languages,  his  heart  was  yet  in  the  Holy  Scrip- 
tures. This  is  proved  by  his  explanations  of  several 
books  of  the  Old  and  New  Testaments,  which  appeared  in 
1523. 

*  Luther's  principal  assistants  in  this  -work  •were  Philip  Melanch- 
thon, Caspar  Cruciger,  Justus  Jonas,  John  Bugenhagen,  or  Pome- 
ranus,  and  Matthew  Aurogallus ; — the  corrector  of  the  press  was 
George  Rorarius. — Seckendorf. 

We  are  also  told  in  Adams,  that  Bugenhagen  constantly  kept  the 
anniversary  of  the  day  on  which  this  work  was  finished,  Avith  a  select 
party  of  friends  at  his  own  house.  This  social  meeting  was  called 
"  The  festival  of  the  translation  of  the  Scriptures." 


LABORS,  RECEEATION,  AND  TROUBLE.    53 

But  his  numerous  uninterrupted  labors  were  beginning 
to  undermine  his  health.  He  was  particularly  troubled 
with  sleeplessness  about  this  time.  Recreation  was  indis- 
pensable for  him,  and  his  friends  also  earnestly  advised 
him  to  it.  When  Luther  went  to  Woi'ms,  he  was  not  per- 
mitted to  refresh  himself  by  a  visit  to  his  home.  He  now 
wished  to  pay  this  visit.  One  of  his  friends  and  colleagues, 
Nesex,  intended  to  make  a  trip  to  Frankfort.  It  seemed 
best  to  join  him,  and  from  thence  to  visit  his  beloved  na- 
tive city,  Bretten,  and  to  see  the  dear  relatives  residing 
there.  Luther,  to  whom  he  communicated  his  intentions, 
approved  of  them,  relieved  him  of  all  scruples  and  doubts, 
and  dismissed  him  with  these  pleasant  words :  "  Go,  dear 
brother  Philip,  in  the  name  of  God.  Even  our  Lord  Jesus 
did  not  always  preach  and  teach,  but  also  journeyed,  and 
visited  his  relatives  and  friends.  All  I  ask  of  you  is,  that 
you  return  to  us  soon  !  I  will  include  you  in  my  prayers 
day  and  night.     And  now  depart !" 

On  the  16th  of  April,  1524,  he  departed,  with  a  very 
pleasant  caravan  of  friends.  Nesen,  who  taught  History, 
Geography  and  the  Languages,  in  Wittenberg ;  Philip's 
fellow-boarder,  Francis  Burkhard,  of  W^eimar,  who 
afterwards  became  Chancellor  in  Saxony ;  John  Silber- 
BORNER,  of  Worms  ;  and  his  dearest  friend  in  all  the  world, 
Avith  whom  he  became  acquainted  during  the  Leipzig  dis- 
putation, Joachim  Camerarius,  were  his  fellow-travellers. 
They  rode  upon  horses,  which  were  none  of , the  best;  but 
most  likely  these  gentlemen  were  not  among  the  best  of 
riders.  Their'  way  led  them  through  Leipzig.  There  a 
most  worthy  man,  Peter  Schade,  called  Mosellanus, 
who  had  expressed  himself  much  in  favor  of  the  Reforma- 
tion, was  breathing  his  last.  They  visited  him,  and  bade 
him  farewell  in  this  world.     Thence  they  went  to  the  city 


54  LIFE    OF    MELANCHTHON. 

of  Fulda.  Crotus  Rubianus  and  Adam  Kraft  rejoiced 
in  the  arrival  of  the  beloved  Saxons,  and  entertained  them 
most  hospitably.  Here  the  travellers  heard  of  the  death 
of  the  Knight  Ulricii  von  IIutten,  who  died  upon  an 
island  in  the  Lake  of  Zm-ich.  It  is  well  known  with  what 
ardor  this  champion  joined  the  Reformation.  Neither 
Luther  nor  Melanchthon,  however,  could  approve  of  every- 
thing in  the  conduct  of  the  clever  freebooter ;  for  he  was 
not  inspired  with  the  pure,  evangelical  spirit. 

Nesen  remained  in  Frankfort ;  but  Melanchthon  and  his 
remaining  companions,  after  a  short  stay,  hastened  to  the 
end  of  their  journey.  It  is  said  that  when  he  first  beheld  his 
beloved  native  city  in  the  distance,  overcome  with  joy,  he 
dismounted,  and  falling  upon  his  knees,  exclaimed  :  "  Oh  ! 
my  native  soil !  I  thank  thee,  Lord,  that  I  have  been 
permitted  to  see  it  again !"  And  now  they  went  to 
Rretten,  to  his  mother's  house.  How  she  rejoiced  to  be- 
hold her  son  a2;ain  !  She  had  in  the  meantime  ceased  to 
be  a  widow,  and  had  married  a  widower  named  Christo- 
pher Kolbe.  It  seems  she  had  remained  a  good  Catholic ; 
and  perhaps  had  no  other  fault  to  find  with  her  Philip,  but 
that  he  had  taken  too  decided  and  zealous  a  part  in  the 
Reformation.  Now  there  Avas  opportunity  to  speak  of 
these  things ;  and  the  son  did  not  neglect  to  instruct  his 
mother  as  to  the  object  and  extent  of  the  Reformation. 
But  she  seems  to  have  remained  steadfast  in  her  old  per- 
suasion. 

The  mother  knew  very  well  that  her  son  had  gained  a 
great  name.  She  could  see  this  with  her  own  eyes  during 
his  stay  in  Bretten.  Campegius,  at  that  time  the  Papal 
legate  in  Germany,  was  then  in  Heidelberg  on  account  of 
a  great  hunt.  We  can  well  conceive  how  anxious  he  must 
have  felt  to  detach  Melanchthon  from  Luther ;  and  he  must 


LABORS,    RECREATION,    AND    TROUBLE.         55 

have  thought  it  worth  while  to  make  an  attempt  to  bring 
about  this  desirable  result.  lie  had  a  very  shrewd  secre- 
tary, named  Nausea,  who  was  sent  upon  this  difficult  and 
important  errand.  When  he  arrived  in  Bretten,  he  imme- 
diately repaired  to  Melanchthon,  in  order  to  introduce  the 
matter.  He  seconded  his  appeal  with  the  best  induce- 
ments, but  he  did  not  find  a  reed  that  could  be  swayed  to 
and  fro  by  the  wind.  The  Wittenberg  Professor  declared, 
in  a  firm  and  decided  manner :  "  If  I  discover  anything 
to  be  true,  I  hold  it  fast,  and  maintain  it  Avithout  any 
regard  to  the  consequence  of  any  mortal,  Avithout  any 
regard  to  advantages,  honor,  or  gain.  I  shall  never  for- 
sake those  who  were  the  first  to  bring  better  things  to 
liirht.  But  in  the  same  manner  I  shall  also  continue  to 
prove  true  to  myself,  that  I  shall  teach  and  defend  the 
truth  without  quarrelling  or  abuse.  I  therefore  advise 
every  one  who  earnestly  desires  peace  and  unity,  to  do  all 
he  can  to  heal  those  wounds  vrhich  can  no  longer  be  con- 
cealed, and  to  restrain  the  mad  rage  of  those  Avho  are 
constantly  tearing  them  open  again  !"  He  added  a  small 
essay  on  the  principal  points  of  the  Lutheran  doctrine,  in 
which  he  particularly  gave  prominence  to  the  difference 
between  divine  and  human  righteousness,  and  that  they 
were  only  striving  against  work-holiness. 

Nausea  returned  to  Heidelberg,  vfithout  having  effected 
his  object ;  but  Melanchthon  received  another  visit,  from 
three  professors  of  the  University.  These  did  not  come 
to  alienate  him  from  that  cause,  Avhich  was  the  cause  of 
God.  On  the  contrary,  they  presented  him  with  a  richly' 
ornamented  goblet,  as  an  acknowledgment  of  his  merito- 
rious services,  for  which  he  returned  his  cordial  thanks  in 
a  letter. 

Whilst  Melanchthon  was  spending  most  agreeable  days 


58  LIFE    OF    MELA  NCHTHON. 

dismount  in  token  of  respect,  the  Landgrave  prevented 
him,  and  requested  him  to  change  his  route,  and  to  remain 
with  him  over  night,  because  he  "woukl  like  to  have  many 
matters  explained  to  him.  He  bade  him  entertain  no  fear, 
but  be  of  good  courage.  Melanchthon  assured  the  Land- 
grave that  he  was  not  afraid,  and  that  he  was  a  very  un- 
important person  besides.  The  prince  replied :  "  But, 
nevertheless,  Cardinal  Campegius  would  be  not  a  little 
rejoiced  if  you  were  to  be  delivered  into  his  hands."  On 
the  condition  that,  after  his  return  to  Wittenberg,  he  would 
prepare  a  written  statement  concerning  these  innovations 
in  religion  and  send  it  to  the  Landgrave,  he  permitted  him 
to  continue  his  journey,  and  gave  him  the  promise  of  a 
safe  conduct  through  the  Hessian  dominion.  This  writing 
was  really  prepared,  and  bore  the  title:  "An  Epitome  of 
the  renewed  Christian  doctrine,  addressed  to  his  most 
serene  highness  the  Landgrave  of  Hesse."  The  journey 
was  safely  completed,  but  he  soon  experienced  great  sorrow 
in  "Wittenberg.  His  beloved  travelling  companion,  Nesen, 
wished  to  cross  the  Elbe  in  a  fisherman's  boat,  as  he  had 
often  done  before ;  but  upon  the  present  occasion,  it  was 
July  5th,  the  boat  struck  against  the  trunk  of  a  tree,  was 
capsized,  and  Nesen  was  drowned.  Besides  this,  his  be- 
loved Camerarius,  who  was  daily  more  endeared  to  him, 
removed  from  Wittenberg.  He  felt  very  lonely  and  for- 
saken, and  in  this  frame  of  mind  wrote  to  Camerarius  :  "I 
sit  at  home  like  a  lame  cobbler." 


THE    WAR    OF    TUE    PEASANTS.  59 


CHAPTEE,  VII. 

THE   WAR   OF    THE   PEASANTS 

The  hopes  raised  by  tlie  proposed  plans  for  reform,  by 
the  new  Pope  Hadrian  VI.,  -svere  not  realized.  How  often 
have  men  been  deceived  in  their  hopes,  when  they  looked 
towards  the  city  on  the  seven  hills  !  The  Diet  in  Nurem- 
berg opened  in  a  threatening  manner,  for  the  Pope  and 
the  Emperor  insisted  on  severe  measures,  and  the  exe- 
cution of  the  Edict  of  AVorms.  But  it  came  to  pass  here, 
as  the  Elector  Frederick  the  "Wise  is  said  to  have  re- 
marked before  the  Diet :  "  In  heaven  it  has  been  resolved 
far  otherwise  than  in  Nuremberg!"  Already  in  the  year 
1523,  death  summoned  Hadrian  from  the  scene.  True 
to  the  proverb,  "  The  Pope  does  not  die,"  another  one, 
Clemens  VII.,  of  the  same  spirit  as  all  the  rest,  ascended 
the  throne.  He  insisted  upon  the  execution  of  the  Edict 
of  Worms,  and  caused  this  opinion  to  be  proclaimed  during 
the  Diet  at  Nuremberg,  which  had  been  opened  again. 
The  Emperor  made  the  same  demand  by  his  ambassador. 
But  all  these  violent  measures  were  defeated  by  the  action 
of  the  princes,  who  said  "  that  they  would  do  what  they 
could."  The  more  the  Gospel  began  to  penetrate  to  every 
quarter,  to  find  good  soil  and  to  strike  deep  root,  so  much 
more  the  hostility  of  the  Catholics  increased.  Persecutions 
arose,  and  martyrs  began  to  bleed  for  the  Lord's  cause. 
Melanchthon  took  an  especially  deep  interest  in  the  terrible 


60  LIFE    OF    MELANCIITHON. 

martyrdom  of  Henry  von  Zlitplicn,  wlio  was  burned  at  the 
stake  towards  the  end  of  the  year  1524.* 

The  war  of  the  Peasants,  which  commenced  in  Swabia 
as  early  as  1524,  but  took  a  new  and  dangerous  turn  in 
the  beginning  of  1525,  still  more  increased  the  hate  of  the 
enemies  of  the  pure  Gospel,  and  gave  them  a  plausible 
excuse  forcibly  to  exterminate  these  ecclesiastical  novelties 
and  the  innovators  themselves.  As  when  fire  has  been 
placed  in  the  different  quarters  of  a  city,  and  it  breaks  out 
on  every  side,  so  that  the  inhabitants  do  not  know  where 
to  begin  to  extinguish  it,  so  was  it  in  the  peasants'  war. 
Almost  everywhere  the  peasants  arose  and  threatened 
death  and  destruction  to  the  authorities  and  existing  laws. 
Nothing  is  more  easy  than,  with  preconceived  opinions, 
either  to  proclaim  this  war  a  noble  struggle  for  freedom, 
or,  on  the  other  hand,  to  trample  under  foot  the  just  sighs 
of  the  deeply  injured  peasants.  It  is  Avell  known  that  no 
event  in  the  days  of  the  Reformation  was  more  welcome  to 
its  enemies  than  this  desperate  and  bloody  rebellion  of  the 
peasants.  They  at-  once  proclaimed  this  war  to  be  a  legiti- 
mate fruit  of  ihf]'.  new  doctrine.  It  cannot  be  denied  that 
this  opinion  has,  some  appearance  of  truth,  but  then  only 
if  we  look  at  the  mere  surface  of  things,  and  carry  an  evil- 
disposed  heart  within  us.  The  peasants  themselves  have 
partly  given  occasion  for  this  opinion,  because  in  the  well- 
known  "  twelve  articles  of  the  peasants,"  they  mingled 
spiritual  and  temporal  demands  together.  It  is,  however, 
not  our  purpose  to  give  a  history  of  the  peasants'  war, 

*  Henry  von  Zutphen  preached  the  gospel  in  Ditmars,  a  county 
of  Ilolstoin.  He  was  seized  by  the  enraged  priests,  and  after  having 
been  beaten  and  stabbed,  and  covered  v,-ith  more  than  twenty  wounds, 
was  cast  into  the  fire.  lie  suffered  martyrdom  with  most  heroic 
calmness.    Luther  published  the  history  of  this  martyr. — ^cckendorf. 


LABORS,  RECREATION,  AND  TROUBLE.    57 

putes,  that  Erasmus  had  found  a  powerful  opponent  in 
Luther,  by  means  of  his  work  "  Of  the  Bond  Will,"  which 
is  one  of  the  ablest  and  most  powerful  productions  of  the 
Reformer.  The  gulf  between  these  two  men  became 
wider  and  wider.     All  mediation  was  impossible. 

In  a  letter  to  Erasmus,  in  answer  to  the  one  already  re- 
ferred to,  Melanchthon  expressed  his  decided  adherence  to 
Luther's  doctrine,  and  declared  that  if  the  Bible  should 
teach  differently,  he  would  gladly  adopt  it.  He  took  Lu- 
ther's side,  and  defended  him  against  Erasmus'  attacks 
upon  his  character.  But  Erasmus  adhered  to  his  own 
opinions,  and  especially  censured  Luther's  violence.  He 
was  particularly  displeased  with  this  violence  in  Luther's 
polemic  treatise  against  himself.  This  relation  to  the 
great  man  in  Botterdam  caused  Melanchthon  much 
trouble.  It  was  one  of  the  many  sorrows  which  afflicted 
him. 

But  we  have  thus  already  returned  to  Wittenberg,  and 
we  must  first  see  what  happened  to  Melanchthon  on  his 
return.  It  was  difficult  to  part  from  Bretten,  for  his 
mother  did  not  wish  him  to  depart  so  soc^.  It  seemed  to 
her,  as  we  often  feel  vrhcn  bidding  farewell,  that  she  was 
then  beholding  him  for  the  last  time.  But  at  la,st,  with 
his  companions  who  had  returned  from  Basle,  he  tore  him- 
self away  from  his  home.  Not  far  from  Frankfort  he  met 
with  a  singular  adventure.  The  young  Landgrave  Philip 
of  Hesse,  who  had  early  exhibited  a  warm  interest  in  the 
progress  of  the  Beformation,  was  travelling  with  his  re- 
tainers to  Heidelberg.  He  had,  no  doubt,  heard  that  Me- 
lanchthon was  on  the  road.  He  sees  a  company  of  travel- 
lers approaching,  and  he  feels  that  Melanchthon  must  be 
among  them.  He  rode  towards  them,  and  asked  for  him. 
When  Melanchthon  discovered  himself,  and  was  about  to 


56  LIFEOFMELANCHTHON. 

in  Brctten,  his  travelling-companions  sojourned  in  Basic. 
Erasmus  of  Rotterdam  resided  in  this  city,  and  by  his 
great  reputation  also  attracted  these  Wittenbergians.  This 
will  be  the  proper  place  to  say  something  of  the  relations 
existing  between  this  renowned  scholar  and  Melanchthon. 
It  was  Erasmus  who,  at  a  very  early  period,  recognized 
and  admired  Mclanchthon's  talents  and  great  acquirements. 
Melanchthon  had  taken  this  great  man,  who  exerted  such 
an  influence  upon  the  restoration  of  the  sciences,  for  his 
model.  But  Erasmus  was  a  man  who  preferred  standing 
on  neutral  ground,  and  considered  the  Reformation  com- 
menced by  Luther,  and  supported  by  Mclanchthon's  learn- 
ing, as  by  far  too  extravagant.  He  was  very  fond  of  the 
honor  of  this  world,  which  prevents  so  many  learned  men 
from  arriving  at  a  knowledge  of  the  truth.  •  Although  he, 
therefore,  at  first  expressed  his  approbation  of  the  work  in 
Wittenberg,  he  gradually  became  more  and  more  opposed 
to  it.  He  manifested  his  hostility  particularly  in  his  work 
"On  Free  Will."  He  shows  in  this,  like  all  persons 
who  do  not  consult  the  word  of  God,  and  a  deep  inward 
experience,  that  the  great  corruption  of  this  world  of  sin, 
and  the  indescribable  riches  of  divine  grace,  were  both 
mysteries  to  him.  He  also  expressed  his  views  more  fully 
in  a  letter  to  his  friend  at  Wittenberg,  on  the  6th  of  Sep- 
tember, 1524 ;  and  did  not  forget  to  state  that  he  could 
not  agree  on  all  points  with  Mclanchthon's  book,  Loci  Com- 
munes, in  which  he  had,  hoAvever,  found  much  that  was 
excellent.  Nothing  else  could  have  been  expected,  for 
Melanchthon  had  most  decidedly  expressed  the  doctrine  of 
the  renewed  Church.  He  could,  therefore,  neither  be 
satisfied  with  Erasmus'  publication  against  Luther,  nor 
with  his  letter  to  himself. 

It  is  well  known  to  every  one  acquainted  with  these  dis- 


THE    WAR     OF    THE    PEASANTS.  61 

which  still  awaits  a  true  representation,  even  if  it  were 
carried  out  in  the  shortest  outlines.  We  are  here  but  to 
consider  how  the  Reformers,  particularly  Melanchthon,  de- 
meaned themselves  in  this  critical  event. 

In  Melanchthon's  home,  the  palatinate,  this  extravagant 
spirit  had  also  seized  the  peasants.  There  too  they  rose 
up  on  every  side,  however  little  reason  for  it  they  might 
have  had,  under  the  reign  of  the  Elector  Louis  of  the 
palatinate.  This  prince  Avrote  to  Melanchthon,  vrliom  he 
esteemed  very  highly,  requesting  him  to  come  to  Heidel- 
berg to  assist  him  by  his  counsels  in  this  dangerous  affair. 
He  says  of  Melanchthon  :  "  You  w^ho  were  born  and  raised 
in  the  palatinate  are  more  learned  and  experienced  in  the 
Scriptures  than  others,  celebrated,  and  doubtless  favor- 
able to  peace  and  justice."  If  it  Avas  impossible  for  him 
to  come,  he  should  send  his  advice  and  opinion,  "  accord- 
ino"  to  divine  and  truly  evann;elical  Scriptm^e"  to  him  in 
writing.  On  this  account  Melanchthon  wrote  his  "  Pam- 
phlet against  the  articles  of  the  peasantry."  As  Luther's 
writings  in  regard  to  the  war  of  the  peasants  have  fre- 
quently given  offence,  because  he  stood  firmly  by  the  word 
of  God,  which  demands  obedience  towards  the  authorities, 
so  did  it  also  fare  with  Melanchthon.  He  too,  like  Luther, 
must  submit  to  be  called  a  Court-theologian.  But  their 
theoloffv  was  drawn  from  the  word  of  God,  and  redounded 
to  the  glory  of  God,  let  the  enemies  to  the  right  and  left 
say  to  the  contrary — whatever  they  please.  The  peasants 
declared  they  would  submit  themselves  to  the  word  of  God. 
This  Melanchthon  seized  upon.  He  wishes  to  present  to 
them  "  the  Gospel,  and  the  true  Christian  doctrine ;  for 
no  doubt  there  are  many  among  the  masses  who  sin  from 
ignorance ;  who,  it  is  to  be  hoped,  if  they  arc  properly 
instructed,  will  forsake  such  wicked  practices,  and  consider 
6 


62  LIFE    OF    M  BLANCH  Til  ON. 

tlie  Judgment  of  God,  their  own  souls,  and  their  poor 
wives  and  children.  But  many  are  so  wanton,  and  blinded 
by  the  devil,  that  they  do  not  desire,  and  cannot  abide 
peace."  After  having  spoken  of  Faith  and  Love,  he  pro- 
ceeds to  obedience  to  government,  and  says:  "Whereas 
this  article  is  even  despised  by  those  who  call  themselves 
evangelical,  we  will  hold  before  them  the  Gospel  and  the 
Word  of  God,  in  which  they  may  see  how  desperately  they 
are  fighting  against  God  under  the  pretext  of  the  Gospel." 

The  beginning  of  the  13th  chapter  of  the  Epistle  to  the 
Romans  will  ever  be  the  principal  direction  in  this  matter. 
Melanchthon,  too,  refers  to  it,  and  fully  and  convincingly 
explains  this  passage  to  every  one  whose  passions  have  not 
blinded  and  disordered  his  senses.  He  proceeds  to  say : 
"  From  all  this  we  therefore  conclude,  that,  because  the 
Gospel  demands  obedience  to  government,  and  forbids  re- 
bellion, although  princes  may  do  evil;  and  also  further 
requires  that  we  endure  wrong,  they  act  against  the  Gos- 
pel, inasmuch  as  they  arise  against  the  government,  and 
use  force  and  violence  against  them.  And  they  prove 
themselves  liars  in  this,  that  they  Avrite  they  desire  to  live 
in  accordance  with  the  Gospel,  and  yet  thus  openly  act 
against  God,  so  that  it  is  easy  to  observe  that  the  devil  is 
instigating  them,  desiring  to  destroy  their  bodies  and  souls. 
For  the  end  may  be  whatever  it  will,  such  wickedness  will 
be  punished  at  last." 

Melanchthon  now  proceeds  to  consider  each  of  the  twelve 
articles  separately.  In  the  first  article  he  proves,  that 
the  government  is  bound  to  have  the  Gospel  preached. 
But  if  a  government,  possessed  by  Satan,  will  not  permit 
it,  we  ought  not  to  raise  a  tumult,  for  God  has  forbidden 
it.  Each  one  is  to  profess  his  faith,  and  suffer,  if  the  go- 
vernment be  hostile.     "  It  is  not  possible  to  be  a  Christian, 


THE    "WAR    OF    THE    PEASANTS.  63 

and  lay  the  cross  upon  the  shoulders  of  others ;  you  must 
bear  it  yourself."  In  the  second  article  "  Of  Tithes,"  he 
takes  the  side  of  right,  and  refutes  the  misapplied  scrip- 
tural passages  of  the  peasants.  In  the  article  "  On  Vas- 
salage," he  also  defends  the  established  order  of  things, 
and  proves  that  the  passages  quoted  by  the  peasants  had 
no  reference  to  bodily,  but  to  spiritual  freedom.  "  There- 
fore," he  says,  "the  expectation  of  the  peasants  has  no 
pretext.  Yes,  it  would  be  better  if  so  wild  and  unruly  a 
nation,  like  the  German,  had  less  liberty  than  they  really 
possess."  —  "Our  authorities  indulge  the  i3eo2:)le  in  all 
wantonness,  and  only  require  money  of  them,  but  keep 
them  under  no  restraint,  which  causes  great  disorders !" 

He  then  reviews  the  remaining  articles,  of  the  chase, 
forests,  services,  taxes,  penalties,  &c.  Of  the  right  of 
heriot,  a  tax,  he  says  that  the  government  ought  to  abolish 
it,  and  remember  the  poor  orphans.  He  concludes  his 
pamphlet  with  very  earnest  words  to  the  princes  and  pea- 
sants. To  the  former  he  says,  they  should  humble  them- 
selves, because  they  had  transgressed  in  many  ways. 
"  For  God  has  always,  from  the  beginning,  overturned 
governments,  when  their  wantonness  became  too  great." 
He  advises  them  to  abolish  the  abuse  of  the  mass,  the 
celibacy  of  the  clergy,  and  to  appropriate  the  possessions 
of  convents  for  useful  purposes,  especially  for  schools. 
Thus,  should  the  princes  lend  a  friendly  hand,  there 
would  be  some  hope  that  words  might  answer  a  good  pur- 
pose ;  but  should  this  clemency  be  unavailing,  the  princes 
should  strengthen  themselves  to  treat  the  rebels  as  mur- 
derers. Melanchthon,  who  completed  this  pamphlet  before 
tlic  conclusion  of  the  war  of  the  peasants,  added  an  appen- 
dix as  soon  as  he  heard  that  the  peasants  had  been  put 
down  on  every  side.     Now,  the  amiable  man  is  merely  a 


6-1  LIFEOFMELANCHTHON. 

licraltl  of  peace  and  clemency.     In  this  appendix  lie  says : 
"  As  God  has  now  given  the  victory,  and  the  murderous 
rabble,  which  would  not  have  peace,  has  been  punished 
according  to  the  laws  of  God,  the  princes  should  further 
be  very  careful  that  no  harm  befall  the  innocent,  and  also 
show  mercy  to  the  poor  people,  some   of  whom  sinned 
through  fear,  others  through  folly."     He  points  them  to 
the  example  of  David,  who  punished  at  the  proper  time, 
but  at  another  also  showed  mercy,  and  concludes  his  ex- 
cellent production  in  the  following  words — worthy  of  being 
taken  to  heart :  "  The  Government  should  also  look  to  it, 
that  the  word  of  God  might  be  preached  in  the  proper 
way,  and  that  those  customs  of  the  church  which  oppose 
the  word  of  God,  be  changed.     Then  God  would  grant 
them  peace  and  prosperity  in  their  government,  as  he  did 
to  Ilezekiah  and  other  pious  monarchs,  who  put  away  the 
old  abuses  in  the  services  of  religion.     For  he  declares, 
1  Sam.  ii.  30:   'Eor  them  that  honor  me,  I  will  honor,  and 
they  that  despise  me  shall  be  lightly  esteemed.'  "    Not  all 
the  victorious  princes  regarded  this  truly  Christian  word, 
but  punished  and  oppressed  the  peasants  most  severely, 
whilst  they  laid  the  blame  of  the  rebellion  upon  the  gospel 
thus  recom.mcnded.     But  the  Elector  Frederick  the  Wise 
did  not  act  thus.    The  peasants  had  also  risen  in  rebellion 
in  his  dominions.     Thomas   MiiNZER,  one   of  the   most 
crazed  and  preposterous  of  beings,  stood  at  their  head. 
lie  endeavored  to  screen  himself  behind  divine  revelations, 
for  all  his  violence  against  the  government.     When  the 
rebellion  was  increasing,  the  Elector  was  confined  by  ill- 
ness.    These  events  moved  him  deeply ;  but  in  a  letter  to 
his  brother,  Duke  John,  he  thus  expressed  himself:   "It  is 
God's  sending  and  work,  and  God  grant  a  happy  conclu- 
sion."   Again,  he  says:  "Perhaps  occasion  has  been  given 


TUE    WAR    OF    THE    PEASANTS.  65 

the  poor  people,  particularly  by  prohibiting  the  word  of 
God.  Thus  the  poor  are  oppressed  in  many  ways  by  ns 
secular  and  spiritual  authorities.  God  avert  his  anger 
from  us  !"  This  was  Frederick's  opinion,  and  his  brother 
fully  coincided  in  it.  The  Lord  also  gave  the  victory  to 
the  princes  in  Saxony  and  Thuringia.  Melanchthon  has 
described  this  rebellion  in  its  beginning  and  close.  He 
thus  begins  his  narrative :  "After  Dr.  Martin  Luther  had 
preached  several  years,  and  had  taught  the  pure  and  true 
gospel,  the  devil  sowed  his  seed  by  its  side,  raised  many 
false  and  hurtful  preachers,  in  order  that  the  gospel  might 
again  be  darkened  and  suppressed,  and  much  blood  might 
also  be  shed.  For  Christ  himself  has  given  the  devil  this 
name,  and  has  thus  painted  him,  that  he  was  a  murderer 
from  the  beginninsr,  and  will  cause  murders  to  the  end  of 
the  world." 

Before  the  termination  of  the  war,  the  Elector  fell  asleep 
on  the  5th  of  May,  1525,  in  a  truly  Christian  manner,  so 
that  his  physician  said :  "He  was  a  child  of  peace,  and 
died  peacefully."  As  it  was  desirable  to  prevent  all 
superstitious  customs  at  the  funeral  of  the  Elector,  Luther 
and  Melanchthon  were  requested  to  give  their  opinion. 
They  did  so ;  and  the  fimeral  ceremonies  were  conducted 
in  this  manner.  Not  only  did  Luther  preach  his  cele- 
brated funeral  sermon,  but  Melanchthon  also  delivered  a 
Latin  oration  in  the  church,  which  shows  how  well  he  was 
able  to  appreciate  a  prince  of  Frederick's  character.  He 
spoke  of  the  excellent  qualities  of  the  deceased,  and  his 
love  for  the  word  of  God,  and  concluded  thus :  "  I  pray 
that  God  in  his  mercy  may  receive  into  his  own  keeping 
the  soul  of  Frederick  !  May  he  also  bless  the  adminis- 
tration of  the  government  by  his  brother,  protect  our 
country  in  these  unhappy  times,  and  grant  you  all  that 
6* 


CG  LIFEOrMELANCUTIION. 

afiection  for  public  peace,  that  you  may  reverence  jouv 
princes  with  all  fidelity  and  conscientiousness,  according  to 
the  command  of  God." 

Mclanchthon  sustained  a  great  loss  in  the  death  of  this 
exalted  patron ;  but  Jonx  tue  Constant,  who  now  held 
the  reins  of  government,  bore  the  same  affection  in  his 
heart  towards  the  chosen  instruments  of  the  Reformation. 

lie  even  took  a  more  decided  stand  than  his  brother,  as 
we  shall  see  hereafter.  Melanchthon  feared  that  the 
wheels  of  the  machine  would  be  interfered  with  too  much. 
The  slow,  prudent  conduct  of  the  Elector,  which  he  had 
extolled  in  his  address,  pleased  him  very  well.  To  his 
fears  in  this  respect  another  event  was  added  during  this 
year,  which  incited  their  enemies  to  increased  slanders. 
This  was  Luther's  sudden  marriage  in  June,  1525,  to 
Catharine  von  Bora,  who  had  been  a  nun.  Luther  took 
this  step,  standing  upon  the  word  of  God,  and  in  defiance 
of  his  enemies.  But  there  seemed  to  be  no  end  to  the 
noise ;  yet  Melanchthon,  who  had  declared  himself  in 
favor  of  the  marriage  of  the  clergy,  could  not  but  approve 
of  the  marriage.  Yet  he  would  have  prevented  it  during 
this  period  of  ferment,  had  it  been  in  his  power  to  do  so. 
But  when  Luther  began  to  be  concerned  himself,  Melanch- 
thon became  his  comforter.* 


*  ^lelanchthon  addressed  the  following  apologetic  letter  to  Came- 
rarius :  "  As  some  unfounded  reports  will  probably  reach  you,  re- 
specting the  marriage  of  Luther,  I  think  it  proper  to  inform  you  of 
the  true  state  of  the  case,  and  to  give  my  opinion.  On  the  13th  of 
June,  Luther,  to  our  great  surprise,  and  without  saying  a  word  to 
his  friends,  married  Catharine  do  Bora,  and  only  invited  Pomcranus, 
Lucca  the  painter,  and  Apellus  the  lawyer,  to  supper  in  the  evening, 
celebrating  the  espousals  in  the  customary  manner.  Some  perhaps 
may  be  astonished  that  he  should  have  married  at  this  unfavorable 
juncture  of  public  affairs,'so  deeply  afflictive  to  every  good  man,  and 


HIS   LABORS   rOR   THE    CIIUrvCH   AND    SCHOOLS.  G7 


CHAPTER  VIII. 

HIS  LABORS  FOR  THE  CHURCH  AND  SCHOOLS. 

Although  Melanclithon's  professional  activity  was 
principally  directed  to  the  education  of  good  teachers  and 
pastors  for  the  schools  and  churches,  yet  the  confidence 
enjoyed  by  him,  and  his  splendid  reputation,  which  bore 
his  name  far  beyond  the  confines  of  Saxony,  soon  afforded 

thus  appear  to  be  unaffected  and  careless  about  the  distressing  events 
■\vhiuh  have  occurred  amongst  us ;  even  though  his  own  reputation 
suffers  at  a  moment  when  Germany  most  requires  his  talents  and 
influence.  This,  however,  is  my  view  of  the  subject :  Luther  is  a 
man  who  has  nothing  of  the  unsocial  misanthropist  about  him  ;  but 
you  know  his  habits,  and  I  need  say  no  more  on  this  head.  Surely 
it  is  no  wonderful  thing  that  his  great  and  benevolent  soul  should 
be  influenced  by  the  gentle  affections,  especially  as  there  is  nothing 
reprehensible  or  criminal  in  it.  lie  is  in  fact  by  nature  fitted  for  tiie 
married  state  ;  and  it  is  pronounced  honorable  in  the  sacred  Scrip- 
tures. I  saw  that  his  change  of  situation  produced  some  degree  of 
perturbation  and  gloom  of  mind,  and  I  have  done  my  utmost  to  cheer 
him  ;  for  I  cannot  condemn  him  as  having  committed  a  fault,  or 
fallen  into  sin,  though  I  grant  God  has  recorded  many  sins  which 
some  of  his  ancient  saints  committed,  in  order  that  we  might  be 
stimulated  to  repose  our  confidence,  not  in  men,  however  dignified 
and  distinguished,  but  in  his  word  alone.  I  have  in  possession  the 
most  decisive  evidences  of  his  piety  and  love  to  God,  so  that  the 
malicious  reproaches  heaped  upon  Luther  are  nothing  else  than  the 
inventions  of  scurrilous  sycophants,  who  want  employment  for  a 
slanderous  tongue,  &c.  &c. — Mel.  Epistles.     Cox. 


68  LIFE    OF    MELANCIITHON. 

liim  an  opportunity  to  exert  a  very  salutary  influence  in 
the    erection    of    new,    and    improvement    of    established 
schools.     Even  before  he  had,  together  with  Luther,  ar- 
ranged the  school  in  Eisleben,  and  also  one  in  Magdeburg, 
of  which  Cruciger  was  Rector,  he  was  invited  to  Nurem- 
berg, by  Jerome  Baumgartner,  towards  the  close  of  the 
year  1524,  in  order  to  establish  a  Gymnasium,*  and  to  act 
as  its  Rector.     But   nothing   could   induce  him  to  leave 
AVittenberg.     He  therefore  declined  the  offer  of  an  ap- 
'pointment  in  Nuremberg,  although  he  had  the  establish- 
ment of  this  institution  of  learning  much  at  heart.     One 
year  after  the  invitation  to  visit  Nuremberg,  he  undertook 
the  journey  with  his  friend  Camcrarius.     This  celebrated 
imperial   city,  which  was   then   called  "  the   eye  of  Ger- 
many," attracted  him  on  many  accounts  ;  for  it  had  an 
eye  open   to   the  Gospel,   and   numbered    among  its  in- 
habitants many  of  the    most    distinguished  minds,   with 
whom  Melanchthon  was   intimately   connected.     Among 
these  were  Pirkhcimer,  Baumgartner,  Lazarus  Spongier, 
Ebner  and  Nlitzcl.     He  entered  Nurcmberfr  on  the  12th 
of  November,  1525.     He  communicated  his  views  in  re- 
gard to  the  arrangement  of  the  school,  and  proposed  able 
men   as   teachers.     Camerarius,   his  beloved  friend,  was 
appointed  Rector  of  the  school.    Other  men  also  accepted 
the  call  extended  to  them.     In  the  following  year  we  find 
Melanchthon,  true  to  his  promise,  in  Nuremberg  again. 
He  formally  opened  this  learned  institution  with  a  Latin 
address.  May  23,  1526.    In  this  address  he  uttered  weighty 
words  concerning  the  necessity  and  utility  of  the  sciences. 
lie    concluded    with   the    appropriate    prayer :    "  I   pray 
Christ  that  he   may  assist  your  important  work  by  his 

*  In  Germany,  the  higher  schools,  intended  to  give  immediate 
preparation  for  the  universities,  are  termed  gymnasia. — Brande. 


HIS   LABORS   FOR   THE   CHURCH   AND   SCHOOLS.  G9 

grace,  and  tliat  he  may  accompany  your  intentions  and 
the  diligence  of  those  who  shall  study  here,  with  his  bless- 
ing." Among  his  friends  in  Nui'emberg,  he  also  numbered 
the  celebrated  painter,  Albert  Durer,  whose  heart  was 
also  with  the  work  of  the  Reformation.  He  spent  a  few 
very  pleasant  days  with  him  and  the  rest  of  his  friends, 
but  returned  to  Wittenberg  in  June.  Important  business 
awaited  him  there,  but  in  the  middle  of  July  he  was  seized 
with  a  severe  illness,  and  his  physician  considered  his  re- 
covery doubtful ;  but  the  Lord  could  not  spare  him  yet. 

In  the  beginning  of  the  year  1526,  he  was  formally  ap- 
pointed to  deliver  lectures  on  Theology,  altr.ongh  he  re- 
monstrated against  it.  His  salary  was  increased  to  200 
florins.  But  the  most  important  duty  in  Vt'hich  he  was 
eno'a'^ed  at  that  time  was  in  participating  in  the  visitation 
of  the  schools  and  churches  in  Saxony.  It  may  well  be 
imagined  that  these  were  in  a  miserable  condition.  The 
Apostolic  doctrine,  which  was  proclaimed  in  Wittenberg 
with  Apostolical  power,  had  not  found  an  entrance  every- 
where. In  some  of  the  schools  and  churches  they  still 
pertinaciously  adhered  to  the  beaten  path.  In  other  quar- 
ters it  was  patchwork,  a  new  patch  upon  an  old  garment. 
There  was  one  case  of  a  minister  who  preached  the  gospel 
in  his  principal  church,  but  read  mass  in  the  under-paro- 
chial charch  where  they  required  a  different  practice.  The 
confusion  in  doctrine,  church  customs,  and  church  treasu- 
ries Avas  truly  deplorable.  Luther  did  not  complain  with- 
out reason  :  "  Help,  dear  Lord,  what  frequent  distress  have 
I  seen,  because  the  common  people,  particularly  in  villages, 
know  nothing  at  all  of  Christian  doctrine,  and  it  is  but  too' 
true  that  many  ministers  are  unskilful  and  unfit  to  teach. 
And  yet  all  are  called  Christians,  are  baptized,  and  enjoy 
the  holy  sacraments,  and  do  not  even  know  the   Lord's 


70  LIFE    OF    MELANCHTHON. 

Prayer,  or  the  Creed,  or  tlic  Ten  Commandments,  and  live 
on  like  the  brutes.  ..." 

Luther  had  taken  this  distress  to  heart  Ion";  before,  and 
had  earnestly  appealed  to  Court,  to  institute  a  Visitation 
of  all  the  schools  and  churches  in  the  land.  The  Elector 
John,  who  was  greatly  concerned  for  the  spread  of  the 
truth,  ordered  such  a  visitation.  It  took  place  in  1527, 
and  was  a  real  work  of  necessity,  but  at  the  same  time  full 
of  blessings.  Different  commissions  were  appointed  for 
different  parts  of  the  country.  Melanchthon  was  ordered 
to  visit  Thuringia,  accompanied  by  Jerome  Schurff,  Eras- 
mus of  Haugwitz,  and  John  of  Planitz.  Great  indeed  was 
the  spiritual  distress  discovered  by  them !  ISIelanchthon 
often  went  out  and  wept,  as  he  Avrites  himself:  "What  can 
be  offered  in  justification,  that  these  poor  people  have 
hitherto  been  left  in  such  great  ignorance  and  stupidity  ? 
My  heart  bleeds  when  I  regard  this  misery.  Often  when 
Ave  have  completed  the  visitation  of  a  place,  I  go  to  one 
side  and  pour  forth  my  distress  in  tears.  And  who  would 
not  mourn  to  see  the  faculties  of  man  so  utterly  neglected, 
and  that  his  soul,  which  is  able  to  learn  and  grasp  so  much, 
does  not  even  know  anything  of  its  Creator  and  Lord." 
However,  the  Elector's  instructions  to  the  visitors  enjoined 
it  upon  them  to  proceed  in  the  most  lenient  manner.  They 
obeyed  strictly,  and  no  doubt  accomplished  more  in  this 
way  than  if  they  had  fixllen  upon  everything  in  the  stormy 
spirit  of  a  Karlstadt. 

Melanchthon  Avas  also  commissioned  to  prepare  an  In- 
stmction  for  the  ministers  in  the  Electorate  of  Saxony. 
This  called  forth  a  little  volume  with  the  title,  "Instruct 
tion  of  the  Members  of  the  Visitation  to  the  Pastors  in  the 
Electorate  of  Saxony."  It  was  handed  to  Luther  for  in* 
spection,  who  Avas  entirely  satisfied  Avith  it,  and  therefore 


HIS   LABORS   FOR   THE    CHURCH   AXD   SCHOOLS.  71 

made  but  few  alterations.  He  added  a  Preface  to  the 
book,  in  "whicli  lie  explained  the  necessity  of  the  Visitation. 
This  volume  may  be  called  the  first  Confession  of  Faith 
of  the  Lutheran  Church,  and  on  this  account  already  de- 
serves to  be  better  known.  As  might  be  expected  from 
Melanchthon,  it  is  conceived  in  a  spirit  of  great  modera- 
tion, and,  whilst  it  gives  prominence  to  the  principal  doc- 
trines of  the  true  Church,  treats  the  opposite  opinions  with 
great  forbearance.  Let  us  select  a  few  passages  from  this 
book  of  Instruction.  The  first  chapter  treats  '^  Of  Doc- 
trine." It  says:  "But  how  many  now  only  speak  of  the 
forgiveness  of  sins,  and  nothing  or  very  little  of  repent- 
ance, and  yet  there  is  no  forgiveness  of  sin  without  repent- 
ance ;  and  forgiveness  of  sins  cannot  be  understood  without 
repentance.  And  when  we  preach  forgiveness  of  sins 
without  repentance,  it  will  come  to  pass  that  the  people 
will  believe  that  they  have  already  obtained  forgiveness  of 
sins,  and  will  thereby  become  secure  and  careless.  There- 
fore we  have  instructed  and  exhorted  Pastors  that,  accord- 
ing to  their  duty,  they  should  preach  the  zvhole  Gospel, 
and  not  one  part  without  the  other."  In  the  article  "  Of 
the  Ten  Oommandme7its,"  he  requires  that  the  people 
might  be  brought  to  a  knoAvledge  of  their  sins,  by  an  exhi- 
bition of  the  law  and  of  their  sins,  and  proceeds  thus : 
"Besides  this,  it  will  be  profitable  to  preach  of  faith,  in 
this  manner,  that  whosoever  feels  pain  and  sorrow  for  sin 
should  believe  that  his  sins  are  forgiven  him,  not  because 
of  any  merit  of  his  own,  but  for  Christ's  sake."  But  the 
instruction  always  reverts  to  this,  that  faith  is  nothing 
without  repentance.  "Where  there  is  no  repentance 
there  is  a  painted  faith."  After  having  thus  given  promi- 
nence to  the  two  first  parts  of  the  Christian  life,  he  pro- 
ceeds :  "  The  third  part  of  the  Christian  life  is  to  do  good 


72  LIFE    OF    MELANCIITIION. 

"works,  such  as  cliastity,  to  love  our  neighbor,  to  help  him, 
not  to  lie  nor  cheat,  not  to  steal,  not  to  murder,  not  to  be 
revengeful,  not  to  take  vengeance  into  his  own  hands,  &c. 
He  then  enters  upon  a  consideration  of  the  Ten  Command- 
ments. In  treating  the  second  commandment,  he  requires 
'■'■the  true  Chrktian 'prayer."  This  section  fully  treats  of  , 
the  manner  in  which  we  ought  to  pray,  and  renounces  all 
abuses.  "Whatever  it  may  be,  we  are  to  seek  help/ro?» 
Grod  alone.''  The  fourth  commandment  is  treated  at 
length,  and  proceeds  to  show  how  children  should  treat 
parents,  and  parents  their  children,  and  particularly  how 
subjects  should  conduct  themselves  towards  the  govern- 
ment. An  entire  section  is  devoted  to  the  consideration 
of  Tribulations,  as  a  part  of  good  works.  They  are  to  be 
careful  to  teach  that  all  tribulations  come  from  God,  but 
also,  that  God  is  to  be  called  upon  in  the  midst  of  them. 
In  considering  the  Sacrament  of  Baptism,  the  lawfulness 
of  Infant  Baptism  is  proved  from  its  antitype,  circumcision. 
They  should  perform  the  ceremony  in  the  German  lan- 
guage, in  order  that  those  present  might  understand  its 
meaning.  Here,  too,  they  are  directed  to  repentance  and 
faith.  Of  the  Sacrament  of  the  hody  and  blood  of  Christ, 
it  teaches,  "  That  in  the  bread  is  the  true  body  of  Christ, 
and  in  the  wine  the  true  blood  of  Christ,"  and  mentions 
two  of  the  principal  passages  of  the  Bible.  The  miracle  is 
not  wrought  by  the  m^erits  of  the  priest,  but  because  Christ 
has  so  ordered  it,  that  his  body  is  present  wherever  men 
commune.  They  should  teach  in  the  most  decided  manner 
that  both  kinds,  bread  and  wine,  should  be  distributed  ;  yet 
no  one,  who,  because  of  the  w^eakness  and  fear  of  his  con- 
science, could  not  receive  both  kinds,  should  be  forced  to 
receive  both.  Under  such  circumstances  the  Pastor 
should  offer  but  one.     It  treats  fully  "  Of  true  Christian 


HIS   LABORS   FOR   THE   CHURCH   AND    SCHOOLS.  73 

licjjentanee.'"  Added  to  this,  is  the  section,  "  Of  true 
Christian  Confession."  It  says:  "Papal  Confession, 
namely,  to  rehearse  all  our  sins,  is  not  commanded,  for  it 
is  imjDOSsible  to  do  it." 

Yet,  every  one  going  to  communion  should  be  previously 
examined  by  the  pastor.  The  article  "  Of  true  Christian 
Satisfaction  for  Sin,"  shows  that  Christ  alone  has  made 
satisfaction  for  our  sin.  In  the  chapter  "  Of  human 
Church  Regulations"  the  pastors  are  exhorted  to  insist 
upon  the  principal  matters  in  their  sermons.  Sundays 
and  festival-days  are  to  be  observed.  Yea,  they  even 
suffer  Apostles'  and  Saints'  days  to  remain.  But  on  the 
latter  they  are  to  permit  labor.  But  it  is  not  their  inten- 
tion hereby  to  establish  or  commend  the  invocations  and 
intercessions  of  the  saints,  for  Christ  alone  is  the  mediator 
who  intercedes  for  us.  Matters  relating  to  marriage  are 
also  briefly  considered.  Of  free  will  it  says,  that  we  are 
able  to  perform  worldly  piety  and  good  works  by  our  own 
strength,  given  us  and  preserved  for  this  purpose  by  God. 
This  is  the  righteousness  of  the  flesh.  But  they  also 
teach — "Man  by  his  own  power  cannot  purify  his  heart, 
and  produce  divine  gifts,  such  as  true  repentance  from  sin, 
a  true  and  unfeigned  fear  of  God,  true  faith,  cordial  love, 
chastity,  an  absence  of  revenge,  true  patience,  earnest 
prayer,  freedom  from  covetousness,  &c."  Concerning 
Christian  Lihei'ty,  the  errors  of  the  vulgar  are  set  aside, 
and  liberty  in  Christ  exhibited.  We  are  also  freed  from 
the  ceremonies  of  the  Old  Testament.  The  Turks  are  not 
forgotten,  and  it  also  mentions  how  the  daily  exercise  in 
church  is  to  be  conducted.  Would  that  it  were  so  still  in 
our  churches  !  Concerning  true  Christian  Excommunica- 
tio7i,  they  teach  that  it  is  to  be  employed  against  those 
persons  who  live  in  open  vices,  after  they  have  been  admo- 
7 


74  LIFEOFMELANCIITIION. 

nished  several  times.  They  are  not  to  be  permitted  to 
come  to  the  Lord's  Supper ;  but  thej  are  not  prevented 
from  hearing  preaching.  Overseers,  called  Superin- 
tendents, selected  from  the  pastors,  were  appointed  in 
particular  districts.  Besides  this,  this  instruction  of  the 
visitation  devotes  a  full  chapter  to  schools. 

The  Commissions  of  Visitation  labored  in  this  mild, 
conciliatory,  and  truly  scriptural  spirit,  and  that,  too,  with 
blessed  results.  The  Catholics  pretended  to  find  a  creep- 
ing back,  as  Luther  calls  it,  in  this  book  of  instruction,  and 
began  to  rejoice  aloud.*  When  the  little  volume  appeared 
publicly  in  1528,  and  also  during  the  previous  years  when 
a  Latin  sketch  of  it  had  been  printed,  different  opinions 
Avere  expressed  concerning  it.  But  the  most  singular 
attack  upon  the  book  was  made  by  one  of  the  evangelical 
party.  A  former  friend  of  Melanchthon,  Joim  Agricola, 
rector  in  Eislcben,  considered  it  unscriptural,  and  leading 
to  the  papacy,  if  repentance  was  derived  from  the  law,  and 
not  from  the  gospel.  This  dispute  made  so  much  noise, 
that  the  Elector  considered  himself  obliged  to  arrange  a 
meeting  in  Torgau,  between  Agricola,  on  the  one  side,  and 
Melanchthon,  Luther,  and  Bugenhagen,  on  the  other.  It 
was  held  in  November,  1527.  Agricola  could  easily  bo 
refuted  from  the  Scriptures ;  however,  he  was  a  man  ob- 

*  Melanchthon  discloses  a  secret  to  Canierarius:  "I  am  applied  to 
from  Bohemia  to  desert  the  Reformed  cause,  and  promised  any 
remuneration  from  King  Ferdinand.  Indeed,  my  defection  is  pub- 
licly reported  as  a  fact,  because  in  the  little  book  written  for  the 
Reformed  Churches,  I  have  shown  an  increased  degree  of  modera- 
tion ;  and  yet  you  perceive  I  have  really  inserted  nothing  different 
from  what  Luther  constantly  affirms.  But  because  I  have  employed 
no  asperity  of  language,  these  very  acute  men  judge  that  I  neces- 
sarily differ  from  Luther. — Mel.  Epist.  Cox 


THEDIETOFSPIllE.  75 

stinately  wedded  to  his  own  opinion,  who,  as  it  is  well 
known,  stirred  up  this  very  matter  ten  years  after,  in  the 
most  violent  manner,  at  which  time  he  made  use  of  the 
most  daring  expressions,  such  as  "Moses  deserves  the 
gallows."  But  this  Antinomian  spirit,  which  was  mani- 
fested hy  the  ultra-evangelical  party  from  time  to  time,  was 
refuted  by  Luther  in  the  most  povferful  and  conclusive 
manner.  Mclanchthon  refers  to  this,  and  refutes  it  in  a 
number  of  writings.  • 

In  the  summer  of  1527,  the  university  was  removed  to 
Jena,  because  the  plague  had  broken  out  in  Wittenberg. 
AVhen  Mclanchthon  had  finished  his  first  visitation  tour,  he 
continued  to  lecture  in  Jena,  and  wrote  against  the  Ana- 
baptists, who  were  also  carrying  on  their  sectarianism  in 
various  parts  of  Saxony.  In  the  autumn  of  1528,  he  made 
his  second  visitation  tour  into  Thuringia,  together  with 
Myconius  and  Menius. 


CHAPTER   IX. 

THE   DIET   OF   STIRE. 

It  is  reasonable  to  suppose  that  the  Pope  could  not  have 
been  satisfied  with  the  great  activity  of  the  evangelical 
party,  and  the  constantly  increasing  and  noble  spread  of 
the  gospel.  He  had  but  too  many  adherents  in  Germany, 
who  were  filled  with  the  most  violent  rage  against  the 
Evangelical  party.  Duke  George  of  Saxony,  who  had 
been  frequently  attacked  by  Luther,  especially  breathed 
vengeance.     He  had  in  his   service  a  counsellor,  named 


76  LIFEOFMELANCHTHON. 

Otto  von  Pack.     It  is  a  mystery  to  the  present  day,  hoT7 
tliis  man  came  to  reveal  a  pretended  secret  to  the  son-in 
law  of  the  Duke,  the  well-known  Landgrave,  Philip  of 
Hesse,  according  to  which  the  Catholic  princes  had  formed 
a  leairue  against  the  evangelical  states.     He  succeeded  in 

O  O  CD 

presenting  the  matter  in  so  plausible  a  manner,  that  Philip, 
who  was  already  inclined  to  fight,  believed  it  necessary  to 
form  a  counter-league.  Even  the  Elector  John,  Avho  was 
otherwise  more  sober  and  calm,  was  of  the  same  opinion. 
The  Landgrave  was  not  satisfied  with  mere  Avords,  but 
marched  to  the  frontier  with  his  troops ;  but  the  Elector 
was  prudent  enough  to  ask  the  opinions  of  his  theologians, 
among  whom  Melanchthon  was  included. 

Their  advice  was  quite  temperate.  Athough  they  were 
highly  incensed  at  this  Catholic  league,  they  would  hear 
nothino;  of  an  attack.  How  much  Melanchthon  was  in- 
clined  to  a  scriptural  peace,  is  shown  in  a  letter  addressed 
by  him  to  the  Elector  on  the  18th  of  May,  1528 :  "  To 
have  a  good  conscience,  and  to  enjoy  the  friendship  of 
God,  is  surely  the  best  consolation  in  all  afilictions.  But 
if  we  should  begin  by  seizing  the  sword,  and  commence  a 
war  with  an  evil  conscience,  we  would  have  lost  this  con- 
solation. Great  sorrow  and  cares  induce  me  to  write  this. 
God  knows  that  I  do  not  value  my  own  life  so  highly,  but 
I  am  only  thinking  how  much  dishonor  might  be  brought 
upon  the  holy  Gospel,  should  your  Electoral  Grace  begin 
to  war,  without  previously  making  use  of  all  means  and 
ways  to  preserve  the  peace,  which  indeed  ought  to  be 
done."  The  Elector  was  of  the  same  opinion,  but  the 
Landgrave  stood  prepared  to  fight.  But  when  he  wrote  to 
his  father-in-law,  Duke  George,  he  declared  the  whole  mat- 
ter to  be  "an  unfounded  lying  report."  Although  the 
evangelical  party  could  hardly  believe  this  assertion,  and 


TnEDIETOrSPIRE.  77 

perhaps  had  reason  for  it,  they  were,  nevertheless,  obliged 
to  put  an  end  to  all  further  preparations. 

Two  years  before,  in  the  year  1526,  a  Diet  had  been 
held  in  Spire,  which  had  taken  a  turn  favorable  to  the 
evangelical  party.  Although  the  Catholics  demanded  that 
the  wicked  Edict  of  Worms  should  be  executed,  they  never- 
theless did  not  succeed.  The  States  were  divided,  and 
the  Elector  of  Saxony  and  the  Landgrave  Philip  were 
about  to  leave  the  Diet,  when  King  Ferdinand  and  the 
Elector  of  Treves  acted  as  mediators,  and  declared  that  a 
Christian  free  council  should  be  held  in  a  year,  in  order  to 
settle  these  religious  difficulties.  During  this  time  each 
one  should  remain  quiet  and  peaceful.  The  princes  pro- 
mised to  act  as  they  wished  to  answer  for  it  before  God 
and  the  Emperor,  or  in  their  own  words :  "During  the 
meantime,  until  a  council  shall  be  held,  each  State  is  so  to 
treat  its  subjects,  in  reference  to  the  Edict  of  Worms,  as 
they  hope  to  answer  for  it  before  God  and  the  Emperor." 
After  this,  the  whole  matter  remained  as  it  was  before,  and 
there  was  great  reason  for  gratitude  to  God  that  such  a 
result  had  been  reached. 

There  was  nothing  to  be  dreaded  on  the  part  of  the 
Emperor  at  this  time,  for  he  was  engaged  in  open  war  with 
the  Pope ;  he  had  not  yet  been  reconciled  to  the  king  of 
France,  and  the  Turks  were  advancing  victoriously.  It 
would  have  been  highly  imprudent  to  arouse  the  hostility 
of  a  part  of  the  German  princes  at  this  time.  But  that 
which  he  had  avoided  by  the  prudence  which  always  cha- 
racterized his  conduct  throughout  life,  was  earnestly  sought 
by  the  Catholic  States,  who  had  denied  the  existence  of  a 
league  against  the  Evangelical  party.  Their  hearts  were 
full  of  anger.  The  Emperor  had  summoned  another  Diet 
to  Spire,  to  meet  on  February  1st,  1529.  The  Imperial 
7* 


78  LIFEOFMELANCIITIION. 

proclamation  did  not  promise  as  favorable  a  result  as  liad 
been  brought  about  by  the  last  Diet  of  Spire.  As  the 
Elector  well  knew  what  hostility  prevailed  against  Luther, 
he  did  not  take  him  along  with  him,  but  chose  the  more 
peaceful  Melanchthon.  They  arrived  at  Spire  on  the  13th 
of  March,  1529.  The  general  hatred  was  now  directed 
against  him.  The  prospect  was  a  gloomy  one.  Melanch- 
thon had  not  the  strong  faith  of  Luther,  by  which  he  could 
have  believed  the  clouds  away — he  rather  increased  their 
number  by  his  anxiety.  The  Imperial  proposition,  in  re- 
ference to  religious  matters,  did  not  speak  favorably  of  the 
innovations.  It  regrets  that  "such  wicked,  grievous, 
troublesome  and  destructive  doctrines  and  errors  have 
arisen  in  our  holy  faith,  and  are  daily  spread  abroad  more 
and  more."  His  Imperial  majesty,  by  his  Imperial  abso- 
lute power,  annuls  the  resolution  of  the  previous  Diet, 
which  had  indeed  been  a  very  flexible  one.  This  was  not 
a  good  beginning.  The  Catholics  triumphed,  and  suc- 
ceeded in  passing  a  final  decree  of  the  States  of  the  Em- 
pire assembled  in  Diet,  which  was  very  unfavorable  to  the 
Evangelical  party.  For  this  final  decree  insisted  upon  the 
execution  of  the  Edict  of  the  Diet  of  Worms.  The  mass 
should  be  retained,  and  all  innovations  in  the  Church  be 
stopped. 

The  Elector  requested  Luther  and  Melanchthon  to  give 
their  opinion  concerning  this  decree.  They  express  them- 
selves decidedly  opposed  to  assenting  to  the  decree,  but 
drop  the  Anabaptists  and  Sacramentarians,  who  were  as 
unpopular  in  the  electoral  dominions  as  elsewhere.  This 
opinion  no  doubt  exercised  an  influence  upon  the  Evange- 
lical States.  Mclanchthon's  spirits  were  deeply  affected 
during  the  progress  of  these  negotiations.  He  expressed 
his  sorrow  in  his  letters.     On  the  15th  of  March  he  wrote 


THEDIETOFSPIRE.  .  79 

to  Camerarlus  that  it  could  easily  be  seen  on  every  side 
tliat  the  Evangelical  party  is  liated,  as  well  as  what  they 
intend  to  do.  "You  know,"  he  continues,  " that  I  observe 
many  defects  among  our  friends,  but  their  object  here  is 
not  to  correct  our  faults,  but  to  suppress  the  best  of  causes. 
But  I  hope  that  Christ  will  prevent  this,  and  frustrate  the 
counsels  of  those  people  who  desire  war."  So  he  also  en- 
treated his  friend  Myconius :  "I  exhort  thee  to  pray  Christ 
that  he  would  regard  us  in  mercy,  and  protect  us.  For 
here  we  are  objects  of  scorn  to  the  proud  spirits,  and  of 
derision  to  the  rich." 

A  very  bad  state  of  feeling  prevailed  in  Spire.  Faber 
preached  :  "  The  Turks  are  better  than  the  Lutherans,  for 
they  fast,  and  these  do  not."  He  even  went  so  far  as  to 
say,  that  if  he  had  his  choice,  he  would  rather  throw  away 
the  Bible,  than  the  ancient  errors  of  the  church.  Came- 
rarlus exhorted  Melanchthon  to  cast  his  cares  upon  God. 
He  replied,  "If  I  had  no  cares,  I  should  not  cry  unto  God. 
But  whereas  piety  conquers  cares  by  prayers,  it  cannot  bo 
altogether  rid  of  them.  By  cares,  therefore,  am  I  driven 
to  prayer,  and  prayer  drives  away  my  cares." 

Verbal  and  Avritten  objections  to  the  final  decree  were 
unavailing.  Finally,  the  Evangelical  party,  and  Melanch- 
thon with  them,  saw  themselves  compelled  to  take  the  step 
which  has  become  so  celebrated  in  the  history  of  the 
Reformation.  On  the  15th  of  Ajjril,  1529,  they  entered  a 
formal  Protest  and  Appeal  against  the  decree  of  the  diet. 
Even^though  the  Catholics  afterwards  called  them  Pro- 
testants, by  way  of  derision,  the  despised  ones  could  regard 
that  name  as  an  honorable  title.*     And  at  this  time,  more 


*  The  first  who  thus  acquired  the  honorable  appellation  of  Pro- 
testants,  were  John,  Elector  of  Saxony,  George,  Elector  of  Brauden- 


80  LIFEOFMELANCHTHON. 

than  ever,  sliould  we  abide  by  this  name,  as  an  honorable 
distinction  of  the  Evangelical  Church,  because  the  old 
assumptions  are  again  endeavoring  to  gain  an  influence ; 
and  even  in  the  bosom  of  the  Evangelical  Church,  there 
is  enough  against  which  we  must  protest. 

The  Emperor  received  the  Protest  in  a  very  ungracious 
manner.  A  threatening  imperial  reply  arrived  from  Bar- 
celona, dated  July  12,  1529,  in  which  he  expresses  his 
disapprobation  of  the  Protest,  and  concludes  thus:  "If 
you  should  continue  to  appear  disobedient  after  this  our 
gracious  warning,  we  would  no  longer  hesitate,  but  would 
and  should  be  obliged  to  punish  you,  in  order  to  maintain 
proper  obedience  in  the  Holy  Empire."  We  may  well 
imagine  how  such  language  was  calculated  to  trouble 
Melanchthon. 

During  this  season  of  troubles,  he  made  a  brief  visit  to 
Brettcn,  to  see  his  mother.  lie  saw  her  for  the  last  time, 
for  she  completed  her  earthly  pilgrimage  on  the  Gth  of 
June,  1529.* 

burtr,  Ernest  and  Francis,  Dukes  of  Luneburg,  Philip,  Landgrave 
of  Hesse,  and  "Wolfgang,  Prince  of  Anhalt.  They  were  seconded  by 
thirteen  or  fourteen  imperial  cities. 

*  During  a  conversation  at  this  time,  his  mother  mentioned  the 
manner  in  which  she  was  accustomed  to  attend  to  her  devotions,  and 
the  form  she  generally  used,  which  was  free  from  the  prevailing 
superstitions.  "  But  what,"  said  she,  "  am  I  to  believe  amidst  so 
many  different  opinions  of  the  present  day?"  "Go  on,"  replied 
Melanchthon,  "believe  and  pray  as  you  now  do,  and  have  done 
before,  and  do  not  disturb  yourself  about  the  disputes  and  contro- 
versies of  the  time." — Adam,  in  Cox. 


THE    CONFERENCE    AT    MARBURG.  81 


CHxVPTER  X. 

THE   CONFERENCE   AT   31 AR  BURG. 

"While  the  Catholics  "were  filled  with  the  most  violent 
enmity  against  the  evangelical  party,  and  dark  clouds  were 
gathering  over  the  heads  of  the  Protestants,  because  of  the 
decided  expression  of  the  emperor's  will,  it  was  a  matter 
for  the  very  deepest  regret  that  a  deep  gulf  was  opened 
in  the  midst  of  the  evangelical  party,  which  grew  wider 
and  wider  in  the  coiu'se  of  time.  This  was  the  rupture 
between  the  Lutherans  and  the  Reformed,  to  use  the  names 
familiar  now.  AVe  have  already  become  acquainted  with 
the  restless,  stormy  spirit  of  Dr.  Carlstadt,  whom  Melanch- 
thon  called  the  wicked  A  B  C,  on  account  of  the  initials 
of  the  three  names,  Andrew  Bodenstein  Carlstadt.  Among 
other  errors,  he  also  denied  the  bodily  presence  of  Christ 
in  the  sacrament,  and  explained  the  words  of  institution  in 
so  forced  a  manner,  that  Luther  was  doubtful  whether  he 
should  consider  him  in  earnest,  or  think  that  God  had 
hardened  and  blinded  him.  Luther  simply  adhered  to  the 
words  of  Christ,  however  much,  as  he  confesses  himself,  he 
was  spurred  by  his  reason  to  deviate  from  the  words. 
"But  I  am  a  prisoner,"  he  says,  "and  cannot  escape;  the 
text  is  too  powerful,  and  will  not  permit  its  meaning  to  be 
changed  by  words."  Melanchthon  also  strictly  held,  that 
the  body  and  blood  of  Christ  are  truly  and  essentially 
present  in  the  Lord's  Supper. 

Because  Carlstadt  would  not  return  to  Wittenberg,  he 
was  obliged  to  leave  the  country.     But  soon  after  he  soli- 


82  LIFEOFMELANCnTIION. 

cited  Luther's  intercession,  "vrlio  willingly  complied.  He 
returned  to  Saxony  in  the  year  1525.  Luther  baptized 
his  son,  and  his  "wife  and  Mclanchthon  acted  as  sponsors. 
But  in  the  year  1527,  Luther  already  expressed  himself 
unfavorably  of  the  man,  "who  still  adhered  to  his  ridiculous 
explanation  of  the  "words  of  the  Lord's  Supper,  Carlstadt 
no"w  left  Saxony,  and  in  1528  came  to  Basle,  "where  he  "was 
appointed  preacher  and  professor.  lie  soon  disappeared 
in  the  back-ground,  when  another,  Ulrich  Zwingli,  the 
Swiss  reformer,  appeared  with  his  unsatisfactory  exposition 
of  the  words  of  the  supper,  according  to  which  the  words 
"  This  is  my  body,"  were  said  to  mean  "  This  signifies  my 
body."  Although  he  labored  with  great  success  in  Swit- 
zerland, he  yet  bore  some  resemblance  to  Dr.  Carlstadt,  in 
his  stormy  proceedings,  for  he  destroyed  the  images,  bells, 
organs,  and  the  like.  Zwingli  took  Oarlstadt's  side  against 
Luther.  John  Oecolampadius,  professor  and  pastor  in 
Basle,  and  a  friend  of  Mclanchthon's  youth,  united  with 
him  in  the  same  unsatisfactory  view  of  the  Lord's  Supper. 
Luther  was  greatly  grieved  at  these  innovations,  and 
attacked  them  with  terrible  earnestness.  He  called  the 
Sv/iss  Sacramentarians.  We  shall  not  introduce  those 
matters,  which  more  properly  belong  to  the  Life  of  Luther. 
Adhering  to  his  declaration :  "  Thus  it  is  written,"  he  laid 
powerful  blows  upon  the  Sacramentarians,  who  replied  in 
equally  violent  and  biting  publications.  Although  Mc- 
lanchthon had  not  mingled  in  the  strife  up  to  the  present 
time,  he  yet  stood  on  Luther's  side.  He  too  felt  himself 
bound  by  the  express  words  of  the  Bible.  Even  from 
Spire,  as  early  as  the  year  1529,  he  had  written  to  his 
otherwise  dearly  beloved  friend  Oecolampadius  concerning 
this  matter :  "  It  is  very  painful  to  me  that  discord  should 
have  arisen  in  this  matter,  ordained  by  Christ  himself  to 


THE    CONFERENCE    AT    MAEBURG.  83 

establish  an  indissoluble  love.     Never  lias  anxiety  for  any 
matter  disturbed  my  heart  more  than  my  anxiety  in  this. 
And  I  have  not  only  myself  considered  what  might  be 
said  for  and  against  this  matter,  but  I  have  also  examined 
the  opinions  of  the  ancients.     For  I  should  not  like  to 
stand  up  as  the  author  or  defender  of  any  new  dogma  in 
the  Church.     After  having  thus  weighed  what  seemed  to 
be  best  established  on  both  sides,  I  will  express  my  senti- 
ments, with  your  permission,  but  I  cannot  agree  with  your 
opinion."     He  then  reviews  the  objections  of  opponents. 
One  of  these  objections  was,  that  the  ahsent  body  of  Christ 
could  not  be  present.     In   answer  to  this  he  says :   "I 
know  that  there  is  a  promise  of  Christ ;   '  I  am  with  you 
alway,  even  unto  the  end  of  the  world ;'  and  other  ones 
similar  to  this,  in  which  it  is  not  necessary  to  separate  his 
humanity  from  his  divinity ;  and  therefore  I  am  of  the 
opinion  that  this  sacrament  is  a  testimony  of  the  true  pre- 
sence. .  .  .  That  opinion,  that  Christ  has  taken  possession 
of  a  part  of  heaven  in  such  a  manner  that  he  is  shut  up 
in  it  as  in  a  prison,  is  one  altogether  unworthy  of  a  Chris- 
tian."    Such  an  important  question  should  not  be  judged 
by  the  rules  of  geometry,  but  by  the  word  of  God.     He 
also  says,   that  the  most   distinguished    Fathers    of  the 
Church  explain  the  sacrament  like  those  of  the  Evangelical 
party.     In  the  conclusion  of  his  letter  he  yet  presents  a 
variety  of  considerations.     "I  observe,"  he  says,   "that 
your  cause  relies  upon  the  assistance  of  the  understanding 
and  subtleties,  and  that  you  are  not  only  employing  public 
but  secret  arts   also,  to  attract   attention ;   and  I   doubt 
whether  these  will  further  your  cause  more  than  public 
ones.     I  am  well  aw^are  of  your  own  modesty ;  therefore 
I  consider  it  necessary  to  remind  you  to  reflect,  that  even 
shrewd  and  prudent  persons  may  sometimes  fall,  and  it  is 


84  LIFEOPMELANCnTnON.   , 

particularly  dangerous  to  rely  upon  our  own  reason  in 
spiritual  matters."  Melanclitlion  gave  up  all  thoughts  of 
a  conference  concerning  this  matter. 

However,  this  plan,  entertained  by  another  individual 
also,  was  soon  to  be  realized.  The  Landgrave  Philip  of 
Hesse  saw  what  incalculable  mischief  would  follow  a  divi- 
sion of  the  Germans  and  the  Swiss.  He  regarded  the 
matter  from  a  political  point  of  view,  because  a  party, 
divided  in  itself,  could  not  accomplish  that  which  it  miglit 
do  when  united.  But  he  also  appreciated  the  religious 
aspect  of  the  question.  It  was  soon  discovered  to  which 
side  he  leaned  in  this  dispute.  Be  this  as  it  may,  the 
Landgrave  considered  it  advisable  to  arrange  a  conference 
at  Marburg  between  the  Germans  and  the  Swiss.  Al- 
though the  doctrine  of  the  Lord's  Supper  was  the  principal 
point  of  difference,  there  were  yet  besides  this  a  number 
of  other  differences.  Although  Melanchthon  had  suggested 
the  idea  of  such  a  conference  to  Oecolampadius,  he  now 
dissuaded  from  it,  when  the  Landgrave  wished  such  an 
one  to  take  place.  With  Luther  he  believed  that  the  con- 
ference would  not  be  productive  of  good. 

But  finally  both  parties  consented.  The  day  after 
Michaelmas,  the  Wittenbergians,  Luther,  Melanchthon 
and  Jonas,  arrived  in  Marburg,  after  Zwingli,  Oecolampa- 
dius, Buccr  ^nd  Hedio,  had  already  arrived.  Andrew 
Osiander,  of  Nuremberg,  Brenz  of  Hall,  and  Stephen 
Agricola  of  Augsburg,  arrived  after  this.  Jonas  cannot 
sufficiently  extol  the  gracious,  friendly,  even  princely  re- 
ception, they  met  with.  Although  it  had  at  first  been 
arranged  that  they  should  lodge  in  the  city,  the  Land- 
grave now  received  them  into  his  palace.  Jonas  remarks  : 
*'  This  has  been  done  in  these  forests,  not  only  in  honor 
of  learning,  but  of  the  true  God  and  Christ,  whom  we 


THE    CONFERENCE    AT    MARBURG.  85 

preacli.     Would  to  God  that  everything  might  be  decided 
to  the  honor  of  Christ !" 

Melanchthon  reported  the  proceedings  of  the  conference 
to  the  Elector  John  of  Saxony,   and  likewise  to  Duke 
Henry  of  Saxony.     We  follow  his  narrative,  which  gives 
us    a    clear  view  of  this   important   meeting.     At   first, 
Luther  conversed  with  Oecolampadius  alone,  and  Melanch- 
thon Avith  Zwingli.    It  was  stated  that  Zwingli  was  accused 
of  teaching  that  Original  Sin  was  not  sin,  and  that  Bap- 
tism did   not  secure  to  children  forgiveness  of  Original 
Sin.     That  he  declared  concerning  the   Lord's  Supper, 
that  the   body  and  blood   of  Christ  are  not  truly  in  the 
sacrament.     He  is  also  said  to  teach  that  the  Holy  Ghost 
is  not  given  through  the  Word  and  Sacrament,  but  Avith- 
out  the  Avord  and  sacrament.     Further,  it  is  asserted,  that 
some  do  not  teach  correctly  of  the  Divinity  of  Christ,  and 
also  spoke  awkAvardly  of  Justification  before  God.     That 
they  did  not  insist  enough  upon  the  doctrine  of  Faith. 
Zwingli  hereupon  declared  that  he  ahvays  believed,  and 
did  still  believe,  tliat  Christ  is  true  God  and  man.     That 
it  is  not  his  fault  if  others  have  taught  improperly.     They 
disputed  a  long  time  concerning  original  sin,  and  the  means 
by  which  the  Holy  Ghost  is  communicated.    Zwingli  yielded 
this  point. 

On  the  2d  of  October,  the  folloAvIng  day,  they  began  the 
principal  battle  on  the  Sacrament  of  the  Lord's  Supper. 
The  Land<yra\'e  and  his  chief  counsellors  attended  this 
discussion.  They  disputed  tAA'O  days  on  this  point  of  dif- 
ference. ZAvingli  and  Oecolampadius  steadily  maintained  : 
1.  That  Christ  taught  a  spiritual  eating  of  his  body  in 
John  vi.,  and  therefore  we  should  only  understand  a  spi- 
ritual eating  in  the  Sacrament.  2.  That  a  body  cannot 
be  present  in  many  places  at  one  and  the  same  time. 
8 


86  LIFEOFMELANCnTHON. 

Christ  possesses  a  true  body,  and  is  in  heaven ;  therefore, 
he  could  not  be  in  the  Sacrament  at  the  same  time.    Here 
they  made  a  number  of  aAvkward  assertions ;   e.  g.,  God 
does  not  present  such  unintelligible  matters  to  us,  outward 
participation    is    useless.      3.    Oecolampadius    introduced 
quotations    from   Augustine,   that    Sacraments    are   mere 
signs,  signifying  something,  even   as  the  serpent  in  the 
■wilderness  signifies  something.     He  thought  it  sufficient  to 
be  satisfied  with  a  spiritual  participation.     Luther  replied 
as  the  principal  speaker.     Concerning  John  vi.,  he  de- 
clared that,  although  Christ  is  there  speaking  of  spiritual 
eating,  yet  this  is  not  opposed  to  bodily  eating.     He,  too, 
taught  a  spiritual  eating,  but  in  the  words  of  the  institu- 
tion an  outward  eating  is  ordained.     The  opposite  party 
then  referred  to  the  words  :  "  The  flesh  profiteth  nothing." 
It  was  replied  to  them,  that,  as  Christ  above  speaks  of  his 
flesh  as  giving  life,  the  words  quoted  by  them  could  not 
refer  to  his  own  flesh,  but  to  our  own  carnal  being  and 
thoughts.     But  if  we  wish  to  explain  it  of  Christ's  flesh, 
we  cannot  draw  any  other  conclusion  from  it  than  this, 
that  the  flesh  of  Christ,  when  received  without  faith,  pro- 
fiteth nothing.     To  the  second  objection  they  replied,  that 
our  reason  should  not  judge  God's  power  and  glory,  whether 
one  body  is  able  to  be  present  in  many  places  or  not. 
Melanchthon  relates  that  their  opponents  steadftistly  ad- 
hered to  tliis  objection.     They  said  that  even  wicked  priests 
could  perform  this  great  miracle.     It  was  replied  to  them, 
that  wo  ought  not  to  regard  the  worthiness  of  the  priests, 
but  the  commandment  of  God.     Upon  this  they  dropped 
their  objection.     To  the  tliird  objection,  in  which  Oecolam- 
padius declared  "  the  Sacraments  are  signs,  and  therefore 
we  ought  to  grant  that  they  signify  something ;  therefore  we 
ought  to  acknowledge  in  the  Lord's  Supper  that  the  body 


THE    CONFERENCE    AT    MARBURG.  87 

of  the  Lord  is  only  signified,  and  not  present,"  the  other 
side  replied,  that  we  ought  not  to  explain  them  in  a  man- 
ner different  from  that  in  which  Christ  had  explained  them. 
That  the  Sacraments  are  signs,  should  be  understood  thus, 
that  they  signify  promises  connected  with  them.  Thus,  the 
Lord's  Supper  signifies  that  the  death  of  Christ  has  ob- 
tained satisfaction  for  our  sins,  and  gives  us  the  assurance 
of  the  forgiveness  of  sin.  From  this  it  does  not  follow  as 
a  matter  of  necessity  that  Christ's  body  is  not  present. 
Zwingli  and  Oecolampadius  quoted  many  passages  from 
the  Fathers  in  corroboration  of  their  views.  Their  oppo- 
nents also  presented  many  clear  declarations  of  the  Church 
Fathers  to  the  Landgrave  in  wi'iting,  from  which  it  ap- 
peared that  the  ancient  Church  taught  the  true  presence 
of  the  body  and  blood  of  Christ  in  the  Lord's  Suj^per. 

Such  vras  the  result  of  the  conference  at  Marburg.  Both 
parties  adhered  to  their  own  opinions.  The  Swiss  asked 
to  be  regarded  as  brethren.  Luther  refused,  and  declared 
this  to  be  an  evidence  that  they  did  not  value  their  own 
cause  very  highly.  Although  they  were  satisfied  with 
Luther's  doctrines  on  all  other  points,  they  adhered  to 
their  own  opinion  of  the  Lord's  Supper.  It  is  true  Me- 
lanchthon  expresses  a  hope  that  they  might  change  their 
opinion  in  this  matter  at  some  future  day,  but  this  hope 
was  never  realized. 

The  Conference  lasted  three  days.  Melanchthon  had 
feared  that  their  opponents  would  be  far  more  violent,  and 
expressed  himself  well  satisfied  with  them  in  this  respect. 
The  Landgrave  was  also  deeply  interested  in  this  discus- 
sion. It  is  said  that  he  made  the  remark:  "Now he  would 
rather  believe  the  simple  words  of  Christ  than  the  subtle 
thoughts  of  men."  Although  this  conference  effected  some 
good  in  correcting  many  misapprehensions  and  errors,  as 


88  LIFE    OF    MELANCHTHON. 

well  as  for  a  wliile  putting  an  end  to  the  violent  polemical 
writings,  yet  no  union  had  been  brought  about  in  the  mat- 
ter of  the  Lord's  Supper.  The  schism  remained,  and  grew 
more  incurable  in  future  days.  Meetings  were  again  held 
in  Rotach,  Schwabach,  Smalkald,  and  in  Nuremberg,  in 
the  beginning  of  the  year  1530,  in  order  to  bring  about  a 
union  with  the  upper  Germans.  But  they  would  not  for- 
sake their  opinion,  and  the  Elector,  who  believed  Luther's 
doctrine,  could  not  induce  himself  to  enter  into  a  league 
with  his  opponents.  Besides  this,  the  latter  were  so  far 
removed  from  the  Catholics  in  the  doctrine  of  the  Lord's 
Supper,  that  it  was  not  to  be  hoped  that  they  would  be 
received  when  united.  However,  the  Landgrave,  whose 
purpose  to  unite  the  Reformed,  especially'  the  four  upper 
German  cities,  with  the  Lutherans,  had  so  far  been  frus- 
trated, did  not  relinquish  all  hope  of  final  success.  He 
made  repeated  eiforts.  Thus  a  meeting  was  held  in 
Schwabach  in  October,  1529.  Luther  had  prepared  seven- 
teen articles,  one  of  which  expressed  the  true  presence  of 
the  body  and  blood  of  Christ  in  the  Sacrament.  But  they 
could  not  unite  here,  nor  in  the  Conferences  at  Smalkald 
in  November,  and  Nuremberg,  in  January,  1530. 

Thus,  while  the  Catholics  Avcre  banded  together  to  in- 
flict deadly  blows  upon  the  Protestants,  these  were  sepa- 
rated into  two  parties ;  and  if  we  add  the  sects,  into  a 
number  of  parties.  But  now  every  eye  was  directed  to 
the  Diet  of  Augsburg,  at  which  the  cause  of  the  Pro- 
testants was  to  be  considered  again.  All  were  in  anxious 
expectation  to  sec  what  the  Emperor  would  do.  And  on^ 
this  occasion  it  was  reserved  for  Melanchthon  to  produce 
a  work  which  should  not  only  excite  attention  in  Augsburg, 
but  which  decided  and  secured  the  lawful  position  of  the 
Evangelical  Church.     However,  Melanchthon  was  not  in 


THE    DIET    OF    AUGSBURG.  89 


\ 


the  most  joyous  frame  of  mind  at  this  time.     He  thus    \ 
expresses  this  in  a  letter  to  Camerarius :    "Not  a  day 
passes  in  which  I  do  not  wish  that  I  might  leave  this 
world." 


CHAPTER  XI. 

THE  DIET  OF  AUGSBURG. 

The  Turks,  who  had  advanced  victoriously  as  far  as 
Vienna,  met  with  so  determined  a  resistance  at  the  hands 
of  the  brave  hero  Philip  of  the  Palatinate,  that  they 
were  obliged  to  retreat.  Thus  the  danger  which  threat- 
ened the  Emperor  from  the  East  was  lessened.  He  had 
resumed  peaceful  relations  with  King  Francis  of  France, 
and  was  also  reconciled  to  the  Pope,  and  had  been  crowned 
by  him.  He  now  had  abundant  opportunity  to  attend  to 
the  religious  difficulties,  and,  as  he  hoped,  to  bring  them 
to  a  happy  conclusion.  It  is  very  true  that  Pope  Clemens 
would  hear  nothing  of  it,  when  he  informed  him  that  it 
would  be  necessary  to  hold  a  general  council,  and  that  he 
intended  to  summon  a  Diet  on  this  account.  Clemens,  in 
his  reply,  declared,  that  religious  difficulties  must  be 
brought  before  the  Bishop  of  Rome,  and  that  he  in  every 
case  had  a  right  to  convene  a  General  Council.  He  de- 
manded power  of  arms  to  suppress  the  dissatisfaction 
reigning  in  Germany,  and  said :  "  There  is  no  other  way 
for  you  but  to  restore  peace  by  your  arms."  Of  course 
Charles  would  not  agree  to  this.  He  insisted  upon  a  Diet, 
and  said  :  "  We  must  hear  both  sides,  and  then  pronounce 
8* 


90  LIFE     OF    MELANCHTUON. 

sentence,  not  according  to  our  tyrannical  pleasure,  but 
according  to  the  law  and  doctrine  given  us  by  God." 

On  the  21st  of  January,  1530,  the  necessary  imperial 
documents  were  dispatched  from  Bologna  to  Germany, 
fixing  the  meeting  of  the  Diet  for  the  8th  of  April,  in 
Augsburg.  Besides  deliberating  concerning  assistance 
against  the  Turks,  they  would  also  consider  "  what  might 
be  done  and  resolved  in  reference  to  the  errors  and  schism 
in  our  holy  faith  and  the  Christian  religion."  The  impe- 
rial proclamation  was  couched  in  very  mild  terms,  yet  the 
Evangelical  party  entertained  unfounded  fears  that  the 
Emperor  would  now  assume  a  more  hostile  attitude.  The 
Landgrave  Philip  of  Hesse  even  considered  it  dangerous 
to  attend  the  Diet.  We  are  already  acquainted  with  this 
man,  who  was  not  at  all  disinclined  to  divide  the  Gordian 
knot  with  the  sword.  But  the  Elector  John  was  of  a  dif- 
ferent opinion,  and  besides  this,  consulted  his  Theologians 
in  this  important  matter.  They  expressed  themselves  most 
decidedly  against  an  armed  resistance.  Luther  gave  his 
opinion  to  the  Elector  as  early  as  the  6th  of  March.  Me- 
lanchthon  added  a  preface.  On  the  14th  of  March  an 
electoral  decree  was  sent  to  Luther,  Jonas,  Bugcnhagen, 
and  Melanchthon,  which  called  upon  them  to  prepare  a 
list  of  the  principal  points  of  difference  in  matters  of 
Faith,  and  the  customs  of  the  Church,  so  that  it  might  be 
known  how  far  they  might  go  at  the  approaching  Diet. 
They  selected  the  17  so  called  articles  of  Torgau,  which 
were  formerly  called  the  articles  of  Schwabach,  and  had 
been  prepared  by  Luther.  They  constitute  the  basis  of 
the  Augsburg  Confession.  On  March  21,  the  Theologians 
were  commanded  to  meet  the  Elector  in  Torgau.  Here  in 
Torgau,  these  Theologians  assembled  in  the  parsonage, 
and  presented  this  matter  to  God,  with  prayers  and  sighs. 


THE    DIET    OF    AUGSBURG.  91 

On  one  occasion,  Melanclitlion  arose,  sad  and  weary, 

having  been  called  out  by  a  messenger.     When  he  had 

dismissed  the  messenger,  he  retired  to  his  room.     Here  he 

found  the  wives  and  children  of  the  Pastor,  and  his  two 

chaplains.     Some  of   these  children  were  being  suckled, 

whilst  others  v/ere  being  examined  in  the  Catechism  and 

Prayer.     When  Master  Philip  saw  this,  he  stood  still  for 

a  little  while,  looking  on  and  listening  with  great  surprise 

as  the  little  children  are  praying  with  stammering  tongues, 

and  he  thinks  of  the  words  of  the  Psalmist :   "  Out  of  the 

mouths  of  babes  and  sucklings  thou  hast  perfected  praise." 

He  is  especially  moved  by  beholding  the  wife  of  one  of 

the  chaplains  suckling  one  child,  and  at  the  same  time 

cutting  turnips  for  her  husband's  dinner,  whilst  another 

child  is  repeating  its  prayers  to  her.     When  Philip  saw 

this,  he  exclaimed  :   "  Oh !  what  a  holy  and  God-pleasing 

work  !"     He  goes  in  again  to  the  Theologians,  joyous  and 

comforted.     Dr.  Luther  asked  him  how  he  came  to  enter 

so  pleasantly,  after  having  gone  out  in  such  sadness.   Then 

Melanchthon  replied :   "  My  dear  Sirs,  let  us   not  be   so 

faint-hearted,  for  I  have  just  now  seen   those  who   shall 

fight  for  us,  who  protect  us,  and  who  are  and  shall  remain 

invincible  in  all  violence."     Dr.  Luther  inquired  who  these 

mighty  heroes  were?     Philip   replied:    "The  wives    and 

little  children  of  our  Pastor  and  his  chaplains,  whose  prayer 

is  now  heard,  and  which  God  will  not  leave  unanswered, 

even  as  our  faithful  God  and  Father  of  our  Lord  Jesus 

Christ  has  not  despised  this  their  prayer  up  to  the  present 

time."     This  filled  the  Theologians  with  great  joy,  so  that 

ihey  remained  firmly  in  the  truth,  and  bore  witness  of  the 

same.     And  the  result  proved  that  faith  and  prayer  will 

always  gain  the  victory.     The  Elector  was  pleased  with 

these  articles,  and  commissioned  Melanchthon  to  arrange 


92  LIFEOFMELANCIITHON. 

tlicm  In  a  proper  manner,  and  also  to  write  an  introduction 
to  them. 

On  the  third  of  April,  the  Elector,  accompanied  by  a 
numerous  retinue,  and  the  Theologians,  commenced  his 
journey.  They  proceeded  very  slowly,  by  way  of  Eisen- 
berg,  Weimar,  and  Coburg.  Here  they  rested  several 
days,  for  Melanchthon  was  already  preparing  the  articles 
which  were  to  be  delivered  at  Augsburg.  But  Luther, 
who  was  particularly  hated  by  their  opponents,  was  left 
behind  in  Coburg,  where  he  took  up  his  quarters  in  the 
castle,  having  for  his  companion  a  very  worthy  man,  Veit 
Dietrich,  of  Nuremberg.  April  21st  or  22d,  the  Elector 
resumes  his  journey,  and  Agricola  has  taken  Luther's 
place.  Li  Nuremberg  they  halted  but  a  single  day.  Me- 
lanchthon made  use  of  these  moments  to  report  the  latest 
news  to  Luther,  and  thus  concludes :  "  Christ  preserve 
you,  pray  for  us  all !"  On  the  2d  of  May,  the  Elector 
and  his  retinue  arrived  in  Augsburg.  None  of  the  princes 
had  yet  arrived.  As  they  were  obliged  to  wait  some  time 
for  the  coming  of  the  Emperor,  Melanchthon,  who  was  at 
all  times  fond  of  correcting  his  productions,  had  ample 
time  to  improve  the  Confession.  On  the  4th  of  May,  he 
wrote  to  Luther  concerning  this  matter,  and  says :  "  I 
have  given  the  introduction  to  our  Confession  a  more  ele- 
gant turn  than  it  had  as  I  wrote  it  in  Coburg.  But  I  will 
shortly  bring  it  to  you,  or,  if  the  Elector  will  not  permit 
this,  send  it  you."  He  was  already  able  to  send  the  Con- 
fession to  Luther  on  the  11th  of  May ;  but  he  now  called 
it  an  Apology,  because  at  the  same  time  it  should  also  be 
a  defence  of  the  Evangelical  faith.  It  was  his  intention 
to  prove  in  this  that  the  doctrine  of  the  Evangelical  party 
did  not  at  all  depart  from  the  Christian  Church.  He  writes : 
"  We  send  our  Apology  to  you,  although  it  is  rather  a 


THE     DIET    OP    AUGSBURG.  93 

Confession.  For  the  Emperor  has  no  time  to  listen  to 
long  disputations.  But  I  have,  nevertheless,  mentioned 
whatever  I  considered  to  be  particularly  useful  and  appro- 
priate. On  this  account  I  have  included  nearly  every 
article  of  faith,  because  Eck  has  published  quite  devilish 
blasphemies  against  us.  I  wished  to  present  an  antidote 
to  this.  You  will  judge  of  the  entire  work  according  to 
your  own  mind."  Melanchthon  and  the  Elector,  who 
added  a  letter  to  the  Confession,  inquired  of  Luther  what 
ought  to  be  done,  in  case  the  Emperor  should  prohibit  the 
Evangelical  party  from  preaching.  Luther  returned  Me- 
lanchthon's  manuscript  to  the  Elector,  with  these  words : 
"  I  have  read  Mr.  Philip's  Apology.  I  like  it  well  enough. 
I  know  of  nothing  to  improve  or  alter  in  it,  besides  that 
would  not  be  suitable,  for  I  cannot  walk  so  meekly  and  so 
silently.  May  Christ  our  Lord  grant  that  this  may  pro- 
duce much  and  great  fruit,  even  as  we  hope  and  pray. 
Amen."  In  reply  to  the  question  concerning  preaching, 
he  declared  his  opinion,  that  "they  ought  to  yield  to  the 
Emperor,  if  previous  humble  remonstrance  has  been  made, 
because  the  city  is  his."  As  the  Emperor  still  delayed, 
Melanchthon  again  took  the  file  in  hand,  in  order  to  give 
greater  perfection  to  the  Confession  of  Faith.  He  wrote 
to  Luther  on  the  22d  of  May  :  "  I  daily  alter  many  things 
in  the  Apology.  I  have  taken  out  the  article  '  On  vows,' 
because  it  was  by  far  too  short  and  meagre,  and  have  put 
a  fuller  one  in  its  place.  I  am  now  arranging  the  article 
on  the  'Power  of  the  Keys.'  "  He  prepared  the  Latin,  as 
well  as  the  German  text.  When  the  document  was  com- 
pleted,  it  was  also  communicated  to  the  ambassadors  of  the' 
free  cities.  These  were  so  well  pleased  with  it,  that  the 
resolution  that  it  should  be  signed  in  the  name  of  all  the 
Evangelical   States  was  passed  at  once.     However,   the 


94  LIFE    OF    MELANCHTnON. 

Theologians  of  the  various  States  met  together  to  discuss 
the  different  articles  of  the  Confession.  They  particularly 
discussed  the  little  word  ^'•really"  in  Article  10,  which 
treats  of  the  Sacrament  of  the  body  and  blood  of  Christ. 
For  this  was  opposed  by  some  in  the  most  determined 
manner. 

While  they  were  thus  deliberating,  the  emperor  was  still 
delaying  his  coming,  and  they  were  thus  kept  in  the 
greatest  suspense.  It  was  reported  that  the  notorious 
Cajetan  was  accompanying  the  Emperor  as  the  legate  of 
the  Pope.  Melanchthon  says  of  him :  "  lie  is  a  foolish 
and  insolent  man,  with  whom  you  cannot  do  anything." 
But  this  report,  as  so  many  others  circulated  at  this  time, 
was  not  corroborated.  The  Elector  had  sent  John  von 
DoLTZiG  to  the  imperial  court,  who  returned  with  the  order 
that  all  preaching  in  Augsburg  should  be  stopped.  We 
already  know  what  Luther  thoiight  of  this.  Melanchthon 
entertained  the  same  opinion.  But  the  Elector,  and  his 
chancellor  BuUcK,  were  unwilling  to  obey  this  prohibition, 
and  protested  against  it.  At  last,  the  Emperor  decided 
that  no  preacher,  no  matter  Avho  he  might  be,  should  be 
permitted  to  preach  in  Augsburg,  without  being  appointed 
to  do  so  by  the  Emperor  himself.  When  the  Lutherans  in 
Augsburg  were  likewise  deliberating  what  they  should  do, 
if  they  should  be  forbidden  to  cat  meat  on  certain  days,  if 
spiritual  jurisdiction  should  be  demanded  again,  and  they 
should  desire  to  re-establish  convents,  and  the  like,  Me- 
lanchthon delivered  his  Avrittcn  opinion  to  the  Elector.  He 
was  in  favor  of  yielding,  but  opposed  the  re-establishment 
of  convents. 

The  conduct  of  the  Landgrave  Philip,  of  Ilesse,  grieved 
him  exceedingly ;  for  he  was  very  anxious  to  bring  about 
a  union  between  the  Lutherans  and  the  Swiss.     For  this 


THE    DIET    OF    AUGSBURG.  95 

purpose,  he  had  previously  brouglit  about  the  Conference 
at  Marburg,  without,  however,  accomplishing  his  purpose 
in  the  doctrine  of  the  Lord's  Supper.  He  still  entertained 
thoughts  of  a  union.  On  this  account,  Melanchthon  wrote 
to  Luther,  May  22:  "I  entreat  you  most  earnestly  to  write 
to  the  Landgrave,  and  to  exhort  him,  that  he  should  not 
burden  his  conscience  by  defending  any  false  doctrine." 
In  addition  to  this,  Melanchthon  and  Brenz  also  addressed 
a  letter  to  the  Landgrave,  and  justified  themselves  for  not 
being  able  to  unite  with  the  Zwinglians.  The  Landgrave 
replied  in  very  temperate  language,  insisting  upon  treating 
the  Zwinglians  as  brethren,  without,  however,  being  able 
to  shake  the  opinions  of  the  two  theologians.  The  Catho- 
lics knew  very  well  that  such  divisions  had  arisen  in  the 
Evangelical  camp.  It  will  always  remain  a  subject  of 
regret  that  no  union  could  be  brought  about.  Melanch- 
thon and  Brenz  declared:  "We  have  such  articles,  of 
which,  by  the  grace  of  God,  we  are  certain,  and  are  able 
to  suffer  for  them  with  a  good  conscience,  which  is  indeed 
a  source  of  great  comfort  in  every  danger ;  but  we  cannot 
be  certain  of  the  Zwinglian  doctrine,  as  it  is  called,  for  we 
have  no  clear  word  of  God  for  it." 

Relying  upon  the  word  of  God,  they  could  indeed  calmly 
await  coming  events.  At  last  the  Emperor,  who  had 
delayed  so  long,  arrived  in  Augsburg.  He  made  his  public 
entrance  on  the  loth  of  June.  Not  Cajetan,  but  the 
smoother  Campegius,  accompanied  the  Emperor,  as  the 
Pope's  legate.  '  We  may  well  suppose  that  this  public  en- 
trance was  very  magnificent.  The  following  day  was  the 
festival  of  Corpus  Christi.  As  the  evangelical  princes 
could  not  conscientiously  take  a  part  in  this  festival,  wliich 
celebrated  a  doctrine  which  they  rejected  most  decidedly, 
they  took  no  part  in  the  procession.    They  declared  to  the 


90  LIFE    OF    M  E  L  A  N  C  II  T  11  0  N  . 

Emperor,  -who  insisted  upon  their  attendance:  "They 
could  not  conscientiously  before  God,  comply  vfith  this 
demand,  because  this  procession  was  made  a  species  of 
•worship."  The  princes  at  first  expressed  themselves  in  the 
most  decided  manner,  against  the  Emperor's  demand  that 
the  preaching  should  be  stopped.  The  Margrave  George 
even  said,  before  the  Emperor :  "  Rather  than  deny  my 
God  and  his  Gospel,  I  would  kneel  down  here  before  your 
Imperial  Majesty,  and  have  my  head  cut  oif."  The  Em- 
peror replied,  in  his  defective  German,  "Not  head  oif,  not 
head  off."  However,  as  the  Emperor  had  prohibited 
preaching  to  both  parties,  and  had  reserved  the  right  to 
appoint  preachers  for  himself,  the  Lutherans  could  not 
complain  any  longer,  especially  as  their  theologians  ad- 
vised peaceful  measures.  The  day  preceding  the  opening 
of  the  Diet,  Melanchthon  wrote  to  his  friend  Camerarius, 
that  the  Confession  would  be  more  moderate  than  the  un- 
godliness of  their  enemies  deserved.  He  had  only  insisted 
upon  the  principal  matters,  and  restored  spiritual  jurisdic- 
tion entirely  to  the  bishops.  That,  many,  indeed,  were 
dissatisfied  with  this :  but  that  he  would  be  willing  to 
accept  even  more  stringent  conditions,  if  peace  might  be 
attained  by  these  means.  He  continues  :  "  After  Mercu- 
rinus  is  dead,  there  is  no  one  of  any  consequence  at  Court, 
who  is  inclined  to  peace.  He  had  gained  over  a  Spanish 
secretary,  who  promised  well,  and  had  already  spoken  to 
the  Emperor  and  Campegius ;  but  all  lies  in  the  hands  of 
God.  Pray  to  Christ  that  he  may  grant  peace.  Not  only 
are  we  forbidden  to  preach,  but  our  adversaries  also. 
However,  the  Emperor,  by  his  imperial  povrer,  will  appoint 
a  preacher  who  shall  only  read  the  mere  text  of  the  gospel 
and  Epistle.  In  this  you  may  observe  the  wonderful  wis- 
dom of  the  courtiers."     Concerning  the  prospects  of  the 


THE    DIET    OP    AUGSBURG.  97 

Diet,  Luther  thus  strikingly  expresses  himself  towards 
Agricola :  "  Truly,  you  are  not  merely  to  contend  with 
men  in  Augsburg,  but  with  the  gates  of  Hell."  And 
a'Tain  :  "  The  Lord  Jesus,  who  has  sent  you  all  thither  to 
be  his  witnesses  and  servants,  and  for  whose  sake  you  ex- 
pose your  necks,  be  with  you,  and  testify  unto  you  by  his 
Spirit,  that  you  may  know  with  certainty,  and  may  not 
doubt,  that  you  are  his  witnesses.  This  faith  will 
strengthen  and  comfort  you,  for  you  are  the  ambassadors 
of  a  great  King.  These  are  true  words.  Amen."  Such 
couracreous  faith  should  have  filled  all  the  Lutherans,  and 
Melanchthon  in  particular. 

At  last,  on  the  20th  of  June,  the  Diet  was  opened  by 
the  celebration  of  Mass,  by  the  Archbishop  of  Mentz. 
The  Papal  orator,  Pimpinelli,  made  the  address.  After- 
wards they  proceeded  to  the  town-hall,  where  the  Imperial 
demands  were  proclaimed,  first  against  the  Turks,  then  in 
matters  of  religion.  In  reference  to  the  last  point,  the 
Emperor  expressed  Jiis  regret  that  the  previous  Imperial 
resolutions  had  not  been  carried  out.  Nevertheless,  the 
States  should  express  their  sentiments  in  matters  of  reli- 
gion in  Latin  and  German  declarations.  Melanchthon, 
filled  with  excessive  alarm,  believed  this  important  matter 
might  be  brought  to  a  favorable  conclusion  by  private 
efibrts.  It  was  not  a  good  plan ;  however,  he  adopted  it. 
Among  the  retainers  of  the  Emperor  was  a  secretary 
named  Alphonsus  Waldesius.  This  Spaniard  seems  to 
have  been  a  shrewd  man.  He  entered  into  communication 
with  Melanchthon,  and  revealed  his  views  of  the  Lutherans 
as  they  were  regarded  in  Spain.  It  was  thought  there 
that  they  did  not  believe  in  a  God,  or  the  Holy  Trinity, 
or  Christ,  or  Mary ;  so  that  the  people  of  Spain  thought 
they  could  not  serve  God  better  than  by  killing  a  Lutheran. 
9 


98  LIFEOFMELANCHTHON. 

Melanclitlion  replied  somewhat  to  the  following  effect : 
"  The  Lutheran  cause  is  not  so  tedious  and  awkward  as  it 
may  have  been  represented  to  his  Imperial  Majesty ;  and 
that  the  pi'incipal  difficulty  Avas  concerning  the  articles,  of 
the  two  forms  in  the  Sacrament,  of  priests  and  monks, 
marriage  and  the  mass ;  because  the  Lutherans  considered 
solitary  masses  sinful.  If  these  articles  should  be  conceded, 
he  believed  that  ways  and  means  might  be  found  to  settle 
all  the  rest."  Soon  after  he  was  informed  by  the  Imperial 
secretary  that  the  Emperor  was  pleased  to  hear  this,  and 
had  commanded  that  he  should  make  a  very  brief  state- 
ment of  the  Lutheran  articles,  and  deliver  it  to  him.  The 
Emperor  also  believed  that  it  would  be  most  advisable  to 
settle  the  matter  quietly ;  for  public  trials  and  quarrelsome 
disputations  were  only  productive  of  ill-will,  and  not  of 
unity. 

Melanchthon  expressed  himself  ready  to  reflect  upon 
this  subject ;  but  neither  the  Elector  nor  Chancellor  Brllck 
would  permit  the  matter  to  be  disp^oscd  of  in  this  way. 
He  was  merely  permitted  to  show  the  Confession,  which, 
as  Melanchthon  wrote  to  Camerarius,  the  Secretary  Wal- 
desius  found  "  entirely  too  bitter  for  the  opponents  to 
endure  it." 

As  they  could  not  and  would  not  take  the  by-way  of 
silence,  the  Emperor  suddenly,  on  the  22d  of  June,  ap- 
pointed Friday,  June  24th,  for  the  delivery  of  the  Evan- 
gelical Confession.  This  short  time  greatly  perplexed  the 
Lutherans,  because  Melanchthon  still  wished  to  make  fur- 
ther corrections,  and  the  Introduction  also  was  wanting. 
In  order  that  this  might  be  in  the  proper  form,  Chancellor 
Brlick  assisted  him.  The  Theologians,  (there  were  twelve 
present,)  assembled  to  deliberate.  Nine  princes  and  cities 
signed  the  German  copy  of  the  Confession ;  and  because 


THE    DIET    OF    AUGSBURG.  99 

they  had  no  further  time  to  spare,  they  took  Melanchthon's 
manuscript  as  the  Latin  copy.  The  24th  of  June  arrived, 
but  it  being  too  late,  the  reading  of  the  Confession  could 
only  take  place  on  the  following  day,  Satui-day,  June  25, 
1530. 

This  day,  which  has  become  one  of  the  most  important 
in  the  History  of  the  Evangelical  Church,  came  at  last. 
Spalatin  says :  "  One  of  the  greatest  deeds  ever  accom- 
plished in  the  world  has  been  done  this  day."  The  Em- 
peror and  his  brother  Ferdinand,  Princes  and  States  of 
the  Empire,  and  distinguished  Ecclesiastics,  were  there 
assembled,  to  listen  to  the  reading  of  the  Confession  of 
Faith.  The  Saxon  Chancellor  read  the  German  Confes- 
sion so  loudly  and  distinctly,  that  it  was  not  only  heard  in 
the  hall,  but  also  in  the  court,  where  a  great  multitude  was 
assembled.  It  contained  two  parts,  the  first  including  all 
the  doctrines  of  Faith,  the  other  the  disputed  articles. 
On  account  of  our  limited  space,  we  shall  but  briefly  touch 
upon  the  different  articles,  as  every  one,  especially  every 
Lutheran,  should  be  most  intimately  acquainted  with  the 
Confession  of  his  Church.  We  have  more  need  of  it  at 
this  time  than  formerly,  for  the  ancient  errors  arise  with 
renewed  vigor,  and  may  easily  shake  one  who  is  uncertain 
in  his  belief. 

First  —  1.  Stands  the  Confession  of  the  Holy  Trinity, 
of  God  the  Father,  Son,  and  Holy  Ghost.  2.  How  we 
become  pious  and  righteous  before  God.  3.  How  all  men 
are  born  with  Original  Sin.  4.  What  Original  Sin  is. 
5.  How  we  attain  God's  Grace.  6.  How  preaching  is 
necessary  towards  Justification.  7.  How  Faith  must  pro- 
duce good  fruits  and  works.  8.  What  the  general  Chris- 
tian Church  is.  9.  That  the  Sacraments  are  efficacious, 
even  when  administered  by  wicked  priests.     10.  Of  Bap- 


100  LIFE    OF    MELANCHTHON. 

tism,  against  the  Anabaptists.     11.  Of  the  Holy  Sacra- 
ment of  the  true  body  and  blood  of  Christ  in  the  Sacra- 
ment of  the  Altar.     12.  Of  Repentance.     13.  That  the 
Sacraments  are  such  consoling  tokens,  with  which  we  are 
assured  and  may  be  certain  that  God,  for  Christ's  sake, 
will  be  gracious,  kind  and  merciful  to  us,  and  do  us  good 
in  time  and  eternity.    14.  Of  the  Teachers  of  the  Church. 
15.  Of  Ceremonies,  that  those  are  to  be  observed  for  the 
sake  of  peace,  which  can  be  observed  without  sin,  but  they 
are  not  to  be  observed  in  order  to  attain  salvation.    16.  Of 
human  laws  and  order.     17.  That  Christ  will  come  at  the 
last  day,  to  judge  the  quick  and  the  dead,  to  give  ever- 
lasting life  and  joy  to  believers,  and  to  condemn  the  devil 
and  the  wicked.     18.  Of  Free  Will,  that  we  have  a  free 
will  to  be  pious  outwardly,  but  not  before  God.     19.  That 
sin  comes  from  the  perverted  vnll  of  the  devil  and  wicked 
men.     20.  Of  Faith  and  Good  Works,  that  this  is  true 
Faith,  that  we  are  heartily  assured  of  every  good,  Grace 
and  help  from  God,  for  Christ's  sake,  and  that  Faith  with- 
out Works,  such  as  God  has  commanded,  is  dead.     And 
21.  Of  the  Adoration  of  Saints,  that  we  should  expect  all 
good  from  God,  as  the  saints  did,  and  that  we  should  imi- 
tate their  faith  and  love,  but  call  upon  God  alone. 

Then,  in  the  second  part,  follow  the  disputed  articles : 
first,  22.  Of  the  two  kinds  in  Sacrament,  why  we  distri- 
bute them  to  all.  23.  Of  mass,  how  it  is  observed  among 
us,  and  why  we  have  rejected  secret  masses.  24.  Of 
priests,  and  the  marriage  of  monks  and  nuns.  25.  Of 
cloister  vows.  26.  Of  difference  of  meats.  27.  Of  con- 
fession. 28.  Of  the  power  of  the  Bishops,  and  the  differ- 
ence between  the  spiritual  and  temporal  sword.  These 
twenty-eight  articles  are  discussed  in  a  clear,  simple,  scrip- 
tural, and   peaceful   manner.     No  ingenuous  mind  could 


THE    DIET    OF    AUGSBURG.  101 

withhold  its  approbation  from  them.  It  is  impossible  to 
say  what  impression  they  made  upon  the  Emperor.  It  is 
well  known  that  he  was  not  very  well  acquainted  with  the 
German  language.  Besides  this,  he  no  doubt  had  pre- 
viously also  decided  upon  the  course  he  would  take.  When 
the  two  copies  were  being  handed  to  his  secretary,  he  gra- 
ciously took  them  into  his  own  hands.  He  gave  the 
German  copy  to  the  Archbishop  of  Mentz,  and  kept  the 
Latin  one  for  himself,  and  caused  it  to  be  translated  into 
Italian  and  French  for  himself.  He  intimated  to  the  Lu- 
therans, that  he  would  consider  the  matter  further,  but 
expected  that  they  would  not  print  the  Confession.  How- 
ever, their  opponents  soon  circulated  defective  copies,  so 
that  the  Lutherans  were  forced  to  publish  the  correct 
Confession. 

Luther  was  regularly  informed  of  the  progress  of  events. 
He  indeed  was  deeply  interested,  and  secretly,  by  the  help 
of  God's  hand,  ruled  the  Diet.  As  Moses  prayed,  and 
had  his  sinking  arms  supported  during  the  battle  between 
the  Israelites  and  their  enemies,  so  Luther  prayed  in  his 
castle  of  Coburg.  He  who  sitteth  in  the  heavens  alone 
knows  what  influence  he  exerted.  It  would  have  been  well 
for  Melanchthon  had  he  possessed  such  strong  faith,  and 
such  a  mighty  spirit  of  prayer.  But  he  looked  too  much 
to  men,  their  power  and  their  craftiness.  And  for  this  he 
was  rewarded  by  complaints  and  sighs,  but  he  did  not 
conceal  his  sorrows  from  his  paternal  friend  in  Coburg. 
Through  this,  Luther  opened  the  depth  and  power  of  his 
faith,  and  permitted  the  flame  to  spread  even  to  Augsburg, 
that  Melanchthon's  heart  might  be  encouraged.  His  pre- 
cious letters  should  be  read  at  length  in  the  history  of  his 
own  life ;  here  we  can  only  communicate  extracts.  June 
26th,  he  wrote  :  "  I  heartily  hate  your  great  care,  which, 
9* 


102  LIFE    OF    MELANCHTHON. 

as  jou  write,  weakens  you.  That  it  increases  so  greatly 
in  your  heart,  is  not  OAving  to  the  greatness  of  our  cause, 
but  is  the  fault  of  our  great  unbelief.  Why  do  you  thus 
unceasingly  trouble  yourself?  If  our  cause  is  wrong,  let 
us  recant ;  but  if  it  is  right,  Avhy  do  we  make  God  a  liar  in 
such  great  promises,  because  he  bids  us  be  of  good  cheer 
and  satisfied  ?  You  are  troubled  thus  by  your  philosophy, 
and  not  by  your  theology.  The  same  also  greatly  vexes 
your  friend  Joachim ;  just  as  if  you  could  accomplish  any- 
thing by  your  useless  cares.  What  more  can  the  devil  do 
than  to  kill  us  ?"  On  the  same  day,  Melanchthon  sent  a 
dejected  letter  to  Coburg :  "  We  are  here  constantly  in 
the  greatest  trouble,  and  shed  tears  continually,  which  has 
been  aggravated  by  still  greater  distress  to-day,  when  we 
read  M.  Veit's  letters,  in  which  he  informs  us  that  you  are 
so  highly  displeased  with  us  that  you  would  not  even  read 
our  letters.  My  dear  father,  I  do  not  Avish  to  increase  my 
sorrow  by  many  words,  but  would  only  ask  you  to  consider 
where  and  in  what  great  danger  we  now  are,  having  no 
other  comfort  but  your  own  encouragement.  The  sophists 
and  monks  are  running  daily,  and  making  every  effort  to 
excite  the  Emperor  against  us."  lie  prays  that  Luther 
would  read  and  answer  his  letters.  On  the  following  day 
already,  June  27th,  another  letter  from  the  afflicted  one 
followed  this.  He  says:  "At  no  time  have  we  stood  in 
greater  need  of  your  advice  and  encouragement  than  at 
this  time,  as  we  have  followed  you,  as  our  head,  in  the 
most  dangerous  cause  up  to  the  present  time.  Therefore, 
I  also  pray,  for  the  sake  of  the  honor  of  the  Gospel,  that 
you  would  take  our  part.  Christ  permitted  himself  to  be 
awakened  in  the  vessel  when  it  was  in  danger.  Now, 
truly,  we  are  in  still  greater  danger  here,  in  which  nothing 
worse  could  happen  to  us  all  than  if  you  should  forsake 


THE    DIET    OF    AUGSBURG.  103 

US."     He  also  said:  "I  have  written  to  you  before,  that 
you  should  inform  me,  if  necessary,  how  much  avc  may 
yield  to  our  adversaries."     On  the  29th  of  June  an  answer 
arrived  from  Coburg,  in  which,  among  other  things,  we 
read  this :   "I  have  received  your  Apology,  and  I  am  won- 
dering what  you  mean,  that  you  desire  to  know  what  and 
how  much  we  may  yield  to  the  Papists  ?     According  to 
my  opinion,  too  much  is  already  conceded  to  them  in  the 
Apology.     If  they  will  not   accept  this,  I  do  not  know 
what  I  could  yield  further,  unless  I  see  their  arguments 
and  clearer  Scripture  than  I  have  seen  hitherto."     He 
expressed   himself   most    decidedly  against   being    called 
"head,"  by  Philip  :   "  I  wish  to  have  no  name,  wish  not 
to  command,  and  do  not  wish  to  be  called  Author.     You 
are  troubled  about  the  beginning  and  end  of  this  matter, 
because  you  cannot  understand  it.     But  I  say  so  much : 
If  you  could  understand  it,  I  should  not  like  to  have  any- 
thing to  do  with  the  matter,  much  less  would  I  be  a  head 
or  beginner.     God  has  set  it  in  a  place  which  you  can 
neither  reach  by  your  rhetoric  nor  by  your  philosophy. 
That  place  is  called  Faith,  in  which  are  all  things  that  we 
cannot  see  or  understand.     Whoever  wishes  to  make  these 
things  visible,  open,  and  comprehensible,  as  you  do,  will 
get  sorrow  and  weeping  for  his  pains,  even  as  you  have 
against  our  will."     As  he  was  closing  the  letter,  he  re- 
flected that  Melanchthon  might  think  he  had  received  little 
in  rej^ly  to  his  question,  what  and  how  much  should  be 
conceded  to  their  opponents.     On  this  account  he  added 
this :    "  You  have  not  asked    sufficiently,  and   have  not 
clearly  stated  what  3-ou  think  they  will  ask  of  us.     I  am 
ready,  as  I  have  always  written  to  you,  to  yield  up  every- 
thing to  them,  if  they  will  only  leave  the  Gospel  free.    But 
whatever  opposes  the  Gospel  I  cannot  allow.     What  other 


104  LIFE    OF    MELANCHTUON. 

answer  can  I  give?"  From  such  an  apostolical  faitli, 
several  other  letters  flowed  to  the  friends  in  Augsbui'g,  and 
particularly  to  Melanchthon,  who  truly  needed  such  a  mode 
of  address  more  and  more. 

After  the  Confession  had  been  presented  to  the  Emperor, 
different  opinions  were  held  by  their  enemies  as  to  the 
course  that  must  now  be  pursued.  Faber,  Campegius,  and 
others  of  like  stamp  who  endeavored  to  influence  the  Em- 
peror, insisted  upon  the  execution  of  the  Edict  of  Worms. 
Others  wished  the  Confession  to  be  examined  by  impartial 
men,  whilst  others  again  demanded  a  written  refutation  of 
the  Confession.  The  last  opinion  prevailed.  But  at  the 
same  time  it  was  also  declared  that  the  Emperor  should 
decide  in  this  matter,  in  default  of  which  the  whole 
should  be  postponed  until  the  calling  of  a  General  Council. 
In  regard  to  this  latter  point,  Luther  wrote  to  Melanchthon 
on  the  9th  of  July:  "You  see  that  our  cause  is  now  in  the 
same  position  as  it  was  with  me  in  Worms,  namely,  that 
they  require  us  to  accept  the  Emperor  as  Judge.  Thus 
does  the  devil  ever  fiddle  upon  one  string,  and  the  old 
conjurer  has  nothing  he  can  oppose  to  Christ  but  this 
single  helpless  weapon."  Notwithstanding  all  these  ex- 
hortations, Melanchthon  was  still  anxiously  engaged  in 
finding  a  middle  path.  Thus  he  considered  it  advisable  to 
write  to  Cardinal  Campegius,  in  order  to  lead  to  thoughts 
of  peace.  He  did  not  reflect  that  this  man,  although  of  a 
smooth  exterior,  was  nevertheless  a  viper,  swollen  with 
venom.  The  crafty  Roman  endeavored  to  instil  the  most 
odious  thoughts  into  the  mind  of  the  Emperor.  This  evil, 
he  remarked,  could  be  cured.  The  Emperor  should  unite 
himself  with  the  well-meaning  princes,  and  change  the  sen- 
timents of  the  others  by  promises  or  threats.  But  what  is 
to  be  done  if  they  remain  obstinate  ?     We  have  the  right 


THE    DIET    OF    AUGSBURG.  105 

to  destroy  these  poisonous  plants  with  fire  and  sword.  If 
we  have  gained  the  mastery  over  them,  we  can  appoint 
holy  inquisitors,  the  University  of  Wittenberg  can  be  ex- 
communicated, the  books  of  the  heretics  can  be  burned, 
and  the  like.  It  was  needful  to  strike  a  decisive  blow  in 
the  beginning. 

With  such  a  man,  Melanchthon,  of  course  without  know- 
ing his  true  character,  enteft'ed  into  negotiations.  After 
an  humble  letter,  Gampegius  sent  for  the  writer.  Let  us 
hear  Veit  Winsheim,  Melanchthon's  friend  and  eulogist, 
relate  the  particulars  of  the  interview :  "  The  day  after, 
when  the  whole  company  was  assembled,  Philip  was  sum- 
moned, who  enters  with  a  firm  mind.  He  saw  himself  sur- 
rounded by  a  circle  of  serpents  and  devils,  and  like  the 
prophet  Jonah,  shaken  alone  in  the  belly  of  the  whale. 
Campegius  is  importunate,  and  flourishes  the  terrible  light- 
nings of  his  highly  enraged  and  cruel  Jupiter,  the  others 
vehemently  threaten  the  poor  and  small  flock  of  the  help- 
less sheep  of  Christ  with  the  power  and  force  of  so  many 
kingdoms.  It  was  enough  to  terrify  even  a  strong  and 
courageous  man.  But  when  Philip  was  asked  whether 
they  would  yield,  he  replied :  "  We  cannot  yield  nor  for- 
sake the  truth.  But  we  pray  for  God's  and  Christ's  sake 
that  our  adversaries  will  not  think  hardly  of  us,  and  will 
dispute  with  us,  as  they  are  able,  i.  e.,  will  yield  that  to  us 
which  we  cannot  forsake  with  a  good  conscience."  When 
Campegius  heard  this,  he  shrieked :  "  I  cannot,  I  cannot, 
because  the  key  does  not  err."  To  this  thundering,  al- 
though Philip  stood,  as  it  were,  in  the  midst  of  lions,  wolves, 
and  bears,  who  could  have  torn  him  in  pieces  without  pun- 
ishment, yet  having  a  great  and  glorious  spirit  in  a  little 
body,  he  now  boldly  replied :  "  We  commend  our  cause  to 
the  Lord  God.     If  God  be  for  us,  who  can  be  against  us  ? 


106  LIFE    OF    MELANCHTHON. 

And  finally,  come  what  Avill,  we  must  abide  by  our  fortune 
or  misfortune." 

Melanclitbon  had  frequent  interviews  with  the  cardinal 
after  this,  especially,  as  the  Protestant  princes  believed, 
that  they  might  accomplish  some  good  in  this  way.  It  is 
true,  some  have  maintained,  that  Melanchthon  was  willing 
to  agree  to  a  base  accommodation ;  but  this  cannot  be 
proved.  However,  this  much  is  certain,  that  all  ^^iations 
were  ineffectual.  How  true  is  Luther's  word  in  a  letter  to 
Melanchthon,  on  the  13th  of  July :  "  I  should  think,  dear 
master  Philip,  that  you  have  by  this  time  sufficiently 
learned  by  your  own  experience,  that  Christ  and  Belial 
cannot  be  united  by  any  means  whatever,  and  that  no 
unity  in  religion  is  to  be  thought  of."  ^. 

While  this  was  transpiring,  the  Catholic  theologians  were 
busily  engaged  with  the  task  laid  upon  them  by  the  Empe- 
ror, in  refuting  the  Confession  of  the  Protestants.  He 
had  recommended  moderation  to  them,  when  the  first 
draught  had  exhibited  too  great  a  violence.  The  Catholic 
theologians  who  were  preparing  the  refutation,  were  Eck, 
Fabcr,  Wimpina,  Cochlogus,  and  others.  The  last  one 
composed  it.  What  good  thing  could  be  expected  of  these 
men?  Melanchthon  therefore  remarks,  in  a  letter  to 
Camerarius :  "I  hear  that  their  refutation  is  finished,  and 
will  make  its  appearance  in  two  or  three  days.  It  is  said 
that  the  Emperor  will  order  all  things  to  remain  as  they 
were,  until  these  disputes  shall  be  examined  in  a  Council. 
This  is  to  be  the  end  of  the  deliberations.  And  if  this 
decree  is  not  tempered,  you  may  easily  conceive  what  trou- 
bles will  be  the  consequence."  At  last,  after  having 
awaited  it  for  a  long  time,  the  princes  and  electors  were 
summoned,  on  the  3d  of  August,  to  hear  the  Confutation 
of  the  Augsburg  Confession.     This  document  follows  the 


THE    DIET    OF    AUGSBURG.  107 

same  order  as  the  Confession.  It  first  treats  of  doctrines 
in  21  articles,  and  afterwards  of  abuses,  in  7  articles. 
Although  it  acknowledged  many  things  in  doctrine,  as 
agreeing  with  the  Catholic  church,  it  did  not  depart  in  the 
slightest  degree  from  Roman  principles,  and  strictly 
adhered  to  the  abuses.  In  the  article  on  Original  Sin,  it 
did  not  acknowledge  the  prevailing  corruption  ;  and  in  the 
article  of  Good  Works,  it  maintained  that  the  good  works 
which  are  performed  by  the  help  of  Divine  grace,  are 
meritorious.  It  also  refuses  to  allow  that  faith  alone  justi- 
fies. In  the  article  on  Repentance,  it  insists  upon  satis- 
faction which  man  is  to  pay,  whilst  the  Confession  excludes 
all  human  satisfaction.  The  Confutation  likewise  finds 
fault  with  the  Lutherans,  because  they  deny  that  we  can 
by  our  works  earn  forgiveness  of  sins,  and  also  because 
they  reject  the  adoration  of  the  saints.  It  is  not  willing 
to  grant  the  cup  to  the  laity,  and  defends  this  position  with 
the  most  absurd  reasons.  It  adheres  to  the  celibacy  of  the 
priests  and  monks,  and  maintains  the  mass,  with  all  its 
antiscriptural  characteristics.  In  short,  it  will  not  cast 
aside  any  abuses.  The  Emperor  really  regarded  this  un- 
tenable production  as  a  refutation  of  the  Confession  of  the 
"Protestants  ;  and  gave  these  to  understand  that  it  was  his 
will  that  they  should  compromise  matters  with  the  other 
Christian  states,  and  should  not  separate  themselves  from 
the  general  Christian  church.  If  this  should  not  take 
place,  which  the  Emperor  did  not  expect,  he  should  act  as 
it  became  him,  as  the  guardian  and  protector  of  the  Holy 
Christian  church,  and  as  a  true  Christian  Emperor.  Me- 
lancththon  speaks  of  this  in  a  letter  to  Luther,  August 
Gth :  "  This  was  the  sum  and  substance  of  it,  which,  al- 
though it  seemed  very  harsh,  yet,  as  the  Confutation  was 
executed  in  a  very  childish  manner,  our  friends  became 


108  LIFE    OF    MELANCHTHON. 

quite  cheerful  after  it  was  read ;  for  this  Confutation  is  the 
paragon  of  all  the  childish  and  foolish  writings  of  Faber. 
In  speaking  of  the  two  kinds,  he  referred  to  the  history  of 
the  sons  of  Eli,  that  they  would  ask  the  priests  for  a  piece 
of  bread,  and  proved  from  this  that  laymen  should  only 
receive  the  bread.  The  mass  has  been  defended  by  parti- 
cularly bald  and  lame  tricks."  The  Princes  requested  a 
copy  of  the  Confutation  after  it  had  been  read,  but  could 
not  obtain  it.  Even  if  the  Emperor  had  now  been  inclined 
to  act  severely,  a  quarrel  arose  in  the  midst  of  the  Catholic 
camp,  because  they  could  not  agree  among  themselves  in 
regard  to  the  steps  that  should  now  be  taken. 

At  last,  the  views  of  the  more  moderate  prevailed,  that 
a  delegation  should  be  appointed  by  both  sides,  in  order  to 
effect  a  compromise.  On  the  6tli  of  August,  several 
Catholic  princes  and  bishops  assembled  to  agree  upon  the 
points  of  convention.  On  the  following  day,  the  Elector 
Joachim,  of  Brandenburg,  informed  the  Lutherans  that 
they  should  drop  their  erroneous  views,  and  no  longer 
separate  themselves  from  the  Catholic  Church.  Even  if 
there  were  some  abuses,  they  might  be  done  away  with  by 
the  assistance  of  the  Pope.  And  now  ensued  answers  and 
replies  in  great  number.  The  Luth^ans  would  not  enter- 
tain the  yielding  propositions  of  Melanchthon,  who  believed 
that  unity  in  doctrine  might  be  secured,  and  only  wished 
to  insist  upon  the  two  kinds  —  marriage  of  the  priests, 
and  the  Evangelical  mass.  The  Evangelical  states  de- 
clared that  they  did  not  intend  to  retreat  from  the  word 
of  God,  although  they  were  inclined  to  maintain  peace  and 
harmony.  Philip,  the  Landgrave  of  Hesse,  was  not  at  all 
satisfied  with  this  course  of  things.  He  was  opposed  to 
yielding  in  the  slightest  degree,  and  said  to  his  counsellors, 
in  a  letter  dated  August  24th :  "If  the  Papists  wish  to 


THE    DIET    OF    AUGSBURG.  109 

remain  sitting  in  their  devil's  roses,  and  will  not  permit 
the  pure  preaching  of  the  truth  of  the  gospel,  nor  freedom 
of  marriage,  nor  the  Sacraments  according  to  Christ's  in- 
stitution, Avhy  then  you  shall  not  yield  one  hair's-breadth. 
Much  less  still  are  vre  to  allow  the  jurisdiction  of  the 
bishops,  because  they  do  not  permit  the  gospel  to  be 
preached  nor  practised  in  their  dominions."  And  because 
he  hated  the  yielding  of  Melanchthon,  he  added :  "  Stop 
the  game  of  that  subtle  philosoper,  Philip  !" 

Such  were  the  sentiments  of  the  Landgrave,  and  there- 
fore he  could  no  longer  contain  himself  in  Augsburg,  but 
suddenly  and  unexpectedly  to  all,  left  the  city  August  6. 
This  excited  great  attention ;  however,  the  proposed  plan 
to  bring  about  an  accommodation  by  means  of  a  committee 
of  fourteen  persons,  including  the  Evangelical  Theologians 
Melanchthon,  Brenz,  and  Schnepf,  and  the  Catholics  Eck, 
"Wimpina,  and  Cochlseus,  was  not  prevented  by  it.  They 
met  together  from  the  16th  of  August  until  the  21st.  On 
motion  of  Chancellor  Yehus  of  Baden,  the  Augsburg 
Confession  was  examined,  article  after  article.  They  agreed 
in  many  articles,  but  in  Justification  Eck  Avould  not  admit 
that  we  are  justified  by  faith  alone,  for  that  would  make 
rude,  wicked,  and  impious  men.  Love  justifies  more  than 
Faith.  Because  he  did  not  like  the  word  sola,  which  means 
"alone,"  he  perpetrated  the  wretched  witticism:  "Let  us 
for  the  present  send  the  soles  to  the  cobbler."  However, 
he  found  Melanchthon  a  man  who  stood  immovable  in  the 
main  point.  Whenever  the  two  Theologians  grew  some- 
what passionate,  the  princes  present  entreated  them  to 
maintain  peace. 

Although  they  agreed  in  many  points  of  doctrine,  there 
were   others,   such  as   Justification,   Repentance,   &c.,   in 
which  they  could  not  agree ;  and  when  they  came  to  the 
10 


110  LIFE    OF    MELANCHTnON. 

abuses,  their  opponents  would  not  allow  the  two  kmds,  the 
marriage  of  priests  and  the  mass.  There  were  in  all  14 
points  on  which  they  could  not  unite.  On  August  22, 
Melanchthon  wrote  to  Luther  :  "  Yesterday  we  finished  the 
Conference,  or  rather  dispute,  before  the  Commissioners." 
After  having  referred  to  the  opposition  to  Justification, 
satisfaction,  the  merit  of  good  works,  and  the  two  kinds 
in  the  Sacrament,  he  thus  concludes :  "  I  do  not  know 
where  this  will  end  ;  for,  although  peace  is  also  necessary 
to  our  enemies,  ^et  it  seems  to  me  that  some  do  not  consi- 
der what  great  danger  there  will  be,  if  this  matter  ends  in 
war.  We  proposed  very  reasonable  conditions ;  we  have 
given  authority  and  jurisdiction  to  the  Bishops,  and  have 
promised  that  we  would  re-establish  the  usual  ceremonies. 
I  do  not  know  what  we  shall  accomplish  by  it.  Pray  to 
Christ  to  preserve  us." 

Luther  was  not  satisfied  with  these  compromises,  and 
among  other  things  replied  thus :  "  Summa  Summarum, 
I  do  not  like  it  at  all  that  you  are  endeavoring  to  treat  of 
Unity  of  doctrine,  because  this  is  entirely  impossible,  un- 
less the  Pope  is  willing  to  abolish  the  entire  j^apacy.  It 
would  have  been  sufiicient  for  us  to  have  shown  the  reasons 
of  our  faith,  and  to  have  demanded  peace.  But  how  can 
we  hope  to  convert  them  to  the  truth  ?"  And  concluded 
thus  :  "  Why  do  we  not  perceive  that  all  they  are  attempt- 
ing is  mere  deception  and  fraud  ?  For  you  are  not  able  to 
say  that  their  acts  are  prompted  by  the  Holy  Ghost ;  for 
they  have  neither  Repentance,  Faith,  nor  the  fear  of  God. 
But  may  the  Lord,  who  began  this  matter,  finish  his  work 
in  you ;  to  him  I  heartily  commend  you." 

On  the  24th  of  August,  a  sub-committee  met,  in  which 
only  Melanchthon  and  Eck  were  to  meet  each  other.  But 
upon  this  occasion  Melanchthon  took  a  bolder  and  more 


THE    DIET    OF    AUGSBURG.  Ill 

decided  stand,  and  wrote  to  Luther  on  the  following  day : 
"Our  mildness  only  makes  these  proud  fellows  more  stub- 
born. I  cannot  tell  you  how  they  triumph.  If  I  were 
attending  to  these  matters  on  my  account,  and  not  in  the 
name  of  the  prince,  I  would  by  no  means  endure  this  in- 
solence. But  now  I  must  endure  all,  because  of  the  com- 
mon danger  of  princes  and  subjects.  The  spirits  of  our 
friends  are  at  times  depressed,  and  again  unseasonably 
brave.  However,  I  trust  we  shall  do  nothing  against  the 
Gospel."  He  also  sent  two  other  letters,  in  which  he 
spoke  of  the  mass,  which  the  Papists  demanded.  Luther 
replied  that  they  could  not  consent,  and  says  in  his  letter 
of  August  28,  "  Would  to  God  that  I  might  soon  see  you 
again,  whether  you  had  departed  secretly  or  publicly. 
You  have  even  done  more  than  enough.  And  now  it  is 
time  for  the  Lord  to  act  in  the  matter,  and  he  will  do  it. 
Be  of  good  cheer,  and  trust  in  him."  And  further  on: 
''  You  have  confessed  Christ ;  you  have  offered  peace ;  you 
have  been  obedient  to  the-  Emperor ;  you  have  patiently 
borne  much  contempt ;  have  been  overwhelmed  with  shame 
and  abuse  ;  and  have  not  returned  evil  for  evil.  Summa, 
you  have  managed  this  holy  work  in  a  proper  manner,  as 
it  became  saints.  Rejoice  in  the  Lord,  and  be  joyous,  ye 
ricrhteous.  You  have  been  sad  and  afflicted  lonn;  enough 
in  this  world ;  look  up,  and  lift  up  your  heads ;  I  promise 
heaven  to  you,  as  faithful  members  of  Christ.  What 
greater  honor  do  you  desire  ?  Is  it  so  small  a  matter  to 
serve  the  Lord  Jesus  faithfully,  and  to  have  proved  your- 
selves faithful  members  of  Christ  ?  Far  be  it  from  us, 
that  the  Grace  of  Christ  should  be  so  lightly  esteemed  by 
you.  I  await  your  return  with  great  anxiety,  so  that  I 
may  wipe  away  your  sweat  after  this." 

All  these  efforts,  as  might  have  been  foreseen,  did  not 


112  LIFE    OF    MELANCHTHON. 

effect  peace,  so  that  the  committee  adjourned  August  30, 
and  Melanchthon  -wrote  to  Luther  September  1 :  "  Three 
days  ago  we  brought  our  Conference  to  a  conclusion.  "VYe 
woukl  not  accept  the  proposed  terms  of  Union  on  the 
subjects  of  the  one  kind  in  the  Sacrament,  of  the  Canon 
of  Private  Masses,  and  also  of  the  Celibacy  of  the  Priest- 
hood. Now  the  matter  has  again  been  laid  before  the 
Emperor,  and  I  do  not  know  what  will  be  done.  Let  us 
only  pray  God  that  he  may  influence  the  heart  of  the  Em- 
peror to  maintain  peace,  which  we  need  so  much,  and  not 
we  alone,  but  all  Germany.  You  cannot  believe  how  the 
Nurcmbero;ers  and  others  hate  me  on  account  of  the  resto- 
ration  of  Jurisdiction  to  the  Bishops.  In  this  manner  do 
our  friends  merely  contend  for  power,  and  not  for  the 
Gospel.  A  certain  friend  wrote  :  If  the  Pope  had  bribed 
me  with  never  so  much  money,  I  could  not  have  invented 
a  better  plan  to  restore  the  papal  supremacy  than  the  one 
we  have  taken  appears  to  the  people.  Yet  I  have  not,  up 
to  this  time,  dropped  or  given  up  a  single  article  of  doc- 
trine." 

Although  Melanchthon  did  really  not  give  up  a  single 
doctrinal  point,  he  was  yet  justly  to  be  blamed  for  wishing 
to  restore  jurisdiction  to  the  Bishops.  How  soon  would 
they  have  suppressed  the  true  doctrine !  Jerome  Baum- 
gartner,  otherwise  a  friend  of  Melanchthon,  expresses  him- 
self very  strongly  in  regard  to  him :  "  Philippus  has  be- 
come more  childish  than  a  child  ;"  and  calls  upon  Spengler : 
"  You  will  do  your  part,  and  write  to  Dr.  Martin  Luther, 
that  he,  as  the  one  by  whom  God  first  again  revealed  his 
word  to  the  world,  should  put  a  stop  to  Philip's  course, 
and  should  warn  the  pious  princes,  and  especially  his  own 
sovereign,  against  him,  and  exhort  them  to  be  steadfast. 
Eor  no  man  has  done  more  harm  to  the  Gospel  during  this 


THE    DIET    OF    AUGSBURG.  113 

Diet,  up  to  the  present  day,  than  Philip."  This  judgment 
is  indeed  too  severe ;  and  Baumgiirtner,  at  a  later  period, 
himself  repented  of  having  formed  so  severe  a  judgment. 
It  is  true,  also,  that  Melanchthon  did  not  only  defend 
Episcopal  jui-isdiction  during  the  Diet  of  Augsburg,  but 
has  also  expressed  his  approbation  of  it  in  a  number  of 
places.     He  did  this  for  the  sake  of  order  in  the  Chui-ch. 

September  7. — The  Emperor  summoned  the  Evangelical 
States  to  appear  before  him.  His  answer,  given  by  the 
Elector  of  the  Palatinate,  Frederick,  was  an  ungracious 
one.  He  had  heard  with  displeasure  that  they  disagreed 
with  others  in  the  principal  articles.  He  would  speak 
with  the  Pope  in  regard  to  a  General  Council,  yet  on  the 
condition  that  they  Avould,  in  the  mean  time,  adhere  to  the 
Catholic  Church.  But  the  Protestants  now  behaved  like 
true  Protestants,  by  declaring  that  they  would  abide  by 
the  word  of  God.  The  more  moderate  Catholics,  at  the 
head  of  whom  were  the  Baron  of  Truchsess,  and  Vehus, 
the  Chancellor  of  Baden,  once  more  made  efforts  to  bring 
about  an  accommodation,  but  without  success.  There 
were  thirteen  articles  on  which  they  could  not  unite.  These 
were  delivered  to  the  mediators  just  mentioned.  The  Jii'st 
treats  of  justification  through  grace  by  faith  in  Christ;  the 
second,  that  works  indeed  are  necessary,  but  do  not  earn 
grace.  The  third  declares  that  the  enumeration  of  parti- 
cular sins  is  not  needful  in  confession ;  the  fourth,  that 
repentance  is  necessary,  but  that  our  sins  are  not  forgiven 
on  this  account,  but  on  account  of  our  faith,  by  which  we 
believe  the  Gospel ;  the  fifth,  declares  the  ecclesiastical 
exercises  of  penance  unnecessary  for  the  remission  of  pun- 
ishment ;  and  the  sixth  declares  that  uniform  human  ordi- 
nances are  not,  but  unity  in  doctrine  and  sacrament  are 
needful  to  constitute  a  true  unity.  The  seventh  rejects  the 
10* 


114  LIFE    OF    MELANCHTHON. 

self-elected  service  of  God,  by  which  men  Avish  to  earn  his 
grace,  and  which  has  been  established  without  God's  com- 
mand. The  eighth  declares  monastic  a-ows,  which  men 
consider  meritorious,  opposed  to  the  Gospel.  The  ninth 
permits  the  observance  of  such  rules  of  the  Church  as  may 
be  kept  w^ithout  sin,  but  not  as  if  they  were  needful  to  sal- 
vation. The  tenth  declares  the  invocation  of  saints  to  be 
a  very  dangerous  practice,  and  one  greatly  diminishing  the 
glory  of  Christ.  The  eleventh  declares  that  the  denial  of 
the  cup  is  opposed  to  Scripture ;  and  the  tioelfth,  that  the 
prohibition  of  marriage  to  priests  is  also  unscriptural.  The 
thi7-teenth  and  last  article  maintains  that  the  mass  is  not  a 
work  with  which  to  earn  grace,  but  that  grace  is  offered  in 
the  Lord's  Supper,  and  faith  obtains  it. 

After  all  attempts  to  bring  about  an  agreement  had 
been  made,  the  Emperor  summoned  the  States  on  the  22d 
of  September,  in  order  to  present  to  them  the  final  decree 
of  the  Diet.  He  declared  their  positions  thoroughly  re- 
futed by  the  holy  Gospels  and  other  writings,  but  would 
give  time  for  further  deliberation  on  the  contested  points 
until  the  15th  of  April  of  the  following  year.  During  this 
time  they  should  not  print  or  sell  anything  new  in  matters 
of  faith,  should  not  draw  over  any  one  to  join  their  sect, 
should  not  oppress  those  yet  holding  to  the  old  Christian 
faith  and  practice,  and  unite  with  him  in  opposing  the 
Sacramentarians  and  Anabaptists.  He  would  endeavor  to 
bring  about  that  a  General  Council  would  be  summoned  in 
six  months.  The  Protestants  replied,  by  Chancellor  Brlick, 
that  they  considered  their  Confession  to  be  founded  on  the 
word  of  God,  and  that  it  was  divine  truth,  so  that  they 
trusted  to  abide  by  it  in  the  day  of  judgment.  At  the 
same  time,  Briick  also  presented  a  written  defence,  which 
the  Emperor,  however,  would  not  accept.     This  was  the 


THE    DIET    OF    AUGSBURG.  115 

•well-known  Apolor/?/  of  the  Augsburg  Confession,  in  its 
rough  draft.  Melanchthon  had  been  preparing  it  for  some 
time,  with  the  assistance  of  several  theologians.  But  as 
he  only  received  a  copy  of  the  Catholic  Confutation  towards 
the  close  of  the  Diet,  he  laid  this  sketch  aside,  and  pre- 
pared one  of  his  ablest  works,  the  Apology  of  the  Augsburg 
Confession,  which  has  justly  been  enrolled  among  the 
number  of  the  Confessions  of  the  Lutheran  Church.  He 
did  not,  however,  complete  it  until  the  following  year.  The 
Protestants  prayed  for  a  more  gracious  discharge,  but  the 
Emperor  adhered  firmly  to  the  decree.  On  this  account, 
the  Elector  of  Saxony,  together  with  Melanchthon  and  the 
other  theologians,  departed  from  Augsburg  September 
23d,  leaving  a  few  counsellors  to  hear  the  general  final  de- 
cree of  the  Diet. 

When  Luther  heard  of  the  departure  of  the  Elector, 
he  was  much  rejoiced,  and  congratulated  the  prince:  "I 
am  heartily  rejoiced  that  your  Electoral  Grace  has,  by 
God's  grace,  escaped  from  the  hell  at  Augsburg.  And 
although  human  displeasure,  and  its  god  the  devil,  may 
look  sour,  we  still  entertain  the  hope  that  God's  grace, 
which  hath  begun  with  us,  will  remain  more  strongly  with 
us  in  time  to  come."  The  Elector  passed  through  Nurem- 
berg to  Coburg,  where  Luther  was  expecting  him  with  the 
greatest  anxiety.  On  the  road  to  Wittenberg,  the  theo- 
logians stopped  in  Altenburg,  to  visit  Spalatin.  Me- 
lanchthon, who  was  constantly  revolving  his  Apology  of 
the  Augsburg  Confession  in  his  mind,  wrote  even  Avhile 
partaking  of  his  meals.  But  Luther  snatched  the  pen  from 
his  hand,  and  said:  "We  can  serve  God,  not  only  by  labor, 
but  also  by  rest ;  therefore,  too,  has  he  given  us  the  third 
commandment,  and  ordained  the  Sabbath."  At  last  they 
arrived  in  Wittenberg.     How  Melanchthon  rejoiced  !     To 


116  LIFE    OF    MELANCHTUON. 

his  friend  Silbcrborner,  "svlio  had  asked  him  for  an  account 
of  the  Diet  of  Augsburg,  he  now  wrote  a  detailed  letter, 
in  which  he  expressed  himself  favorably  of  the  Emperor, 
e.  g. :  "  Without  referring  to  other  matters,  he  has  with 
great  condescension  heard  our  side  in  this  matter  of  reli- 
gion, in  which  he  had  been  excited  against  us  by  the  many 
wonderful  arts  of  our  enemies."  "  The  remaining  history 
of  the  Diet  constitutes  a  lengthy  tragedy."  He  now  briefly 
describes  the  course  of  events,  and  says :  "  The  remotest 
posterity  will  bear  testimony,  that  our  intentions  were  pious 
and  conscientious,  and  that  we  exerted  ourselves  honestly 
to  clear  up  the  doctrine  of  the  Catholic  Church,  and  to 
promote  the  glory  of  Christ.  This  truly  is  the  reasonable 
service  of  God,  with  which  he  is  pleased  above  all  things : 
To  teach  and  practise  the  word  of  God  in  its  purity.  Even 
should  we  be  overwhelmed  by  unfair  means,  our  writings 
■will  undoubtedly  transmit  to  posterity  a  picture  of  our 
opponents,  who,  while  they  excite  princes  against  us,  under 
the  pretext  of  serving  the  honor  of  Christ,  neither  care  for 
the  temple  of  the  Church,  nor  for  the  doctrine  of  the  Gos- 
pel, nor  for  the  Glorification  of  the  name  of  Christ.  How- 
ever, the  whole  matter  is  in  the  hand  of  God.  Therefore 
will  we  pray  to  God  that,  for  Christ's  sake,  he  would  put 
mild  means  in  the  hands  of  our  rulers,  and  that  he  may 
not  suflfer  the  pure  doctrines  of  the  Gospel  to  perish." 

On  the  19th  of  November,  the  final  general  decree  of 
the  Diet  was  published.  It  was  very  severe,  for  it  con- 
demned everything  taught  by  the  Lutherans  in  opposition 
to  the  Roman  Church  ;  it  confounds  them  with  the  Ana- 
baptists, and  commands  that  all  innovations  in  doctrine 
and  practice  shall  be  abolished,  and  the  former  state  of 
things  re-established.  The  Protestants  did  not  sign  it. 
Thus  a  division  between  the  Catholic  and  Evangelical  states 
was  fully  accomplished. 


POSITION  OF  THE   EVANGELICAL   PARTY.  117 


CHAPTER  XII. 

THE  POSITION  OF  THE  EVANGELICAL  PARTY  AFTER  THE 
DIET  OF  AUGSBURG. 

The  severe  decree  of  the  Diet,  which  even  threatened 
violence,  was  at  least  productive  of  this  good  result,  that 
it  united  the  Evangelical  party  more  closolv.  Whereas 
the  theologians,  especially  Melanchthon,  had  formerly  dis- 
suaded from  resistance  to  the  Emperor,  matters  now  took 
a  very  different  turn.  In  view  of  the  threatening  attitude 
of  the  Catholics,  the  theologians  perceived  very  well  that 
it  was  necessary  to  be  prepared  for  defence ;  and  Melanch- 
thon wrote  to  Camerarius,  January  1st,  1531,  that  they 
were  seldom  asked  the  question  now,  whether  it  was  right 
to  wage  war,  and  that  they  did  not  dissuade  from  prepara- 
tion. "  For  there  may  be  many  needful  and  just  causes 
for  defence."  One  of  these  causes  was  the  threatenins; 
language  of  tlie  decree  of  the  Diet  of  Augsburg.  The 
election  of  the  Emperor's  brother  Ferdinand,  as  Kinor  of 
Rome,  which  was  strongly  urged  and  accomplished  by  the 
Emperor,  was  another  threatening  event,*  although  Me- 
lanchthon defended  it  in  a  special  opinion,  delivered 
December  12,  1530.  He  referred  to  similar  cases  in  for- 
mer times.  During  the  month  of  December  of  this  year, 
the  Evangelical  states  united  more  closely,  and  formed  a 

t 

*  The  election  of  Ferdinand  as  King  of  Rome,  Tvas  regarded  as 
an  artful  proceeding  of  his  brother,  the  Emperor,  for  the  purpose  of 
rendering  the  imperial  crown  hereditary  in  his  family,  and  conse- 
quently, subversive  of  the  liberties  of  the  empire. —  Cox. 


118  LIPEOFMELANCHTHON. 

league,  March  29,  1531.  Both  Conferences  were  held  in 
Smalkald,  The  confederates  declared  that  they  had 
united  "  for  the  honor  of  Almighty  God,  and  the  better 
growth  and  prosperity  of  divine  free  doctrines,  and  to  gain 
and  maintain  a  Christian  and  harmonious  peace,"  yet  "only 
for  mutual  defence  and  preservation."  This  league,  there- 
fore, neither  contemplated  an  attack,  nor  war.  The  Em- 
peror, who  was  obliged  to  have  his  eyes  directed  to  more 
than  one  point,  and  particularly  against  the  Turks,  whose 
Sultan,  SoLYMAN,  had  already  declared  that  he  would  soon 
be  master  of  Hungary,  and  the  whole  of  Germany,  consi- 
dered it  most  advisable  to  conciliate,  under  existing  cir- 
cumstances. The  Electors  of  the  Palatinate  and  of  Mentz, 
acted  as  mediators. 

"While  Melanchthon  had  before  this  time  been  filled  with 
the  most  anxious  apprehensious,  so  that  he  feared  the 
worst,  he  now  said  in  a  letter  to  Camerarius,  when  he 
heard  of  this  mediation  :  "  May  God  regard  the  sighs  and 
tears  of  the  distressed  among  us,  and  grant  us  peace  !" 
This  wish  seemed  about  to  be  fulfilled,  when  the  Emperor 
in  Nuremberg  made  preparations  for  a  Religious  Peace. 
Melanchthon,  Luther,  and  otlicr  Theologians,  expressed 
their  approbation  in  a  written  opinion. 

On  July  23,  1532,  the  so-called  Religious  Peace  of 
Nuremberg  was  actually  agreed  to,  according  to  which  no 
State  was  to  give  offence  to  any  other,  on  account  of  Reli- 
gion or  other  matters,  until  the  meeting  of  a  Council,  soon 
to  be  held;  and  "that  each  was  to  treat  the  other  "svith 
true  friendship  and  Christian  love."  At  last  a  period  of 
rest  seemed  to  have  been  granted  to  Melanchthon,  that 
child  of  peace ;  but  it  was  not  to  continue  very  long.  For 
it  was  no  slight  pang  to  his  heart  to  be  called  with  Luther 
to  Schweinitz,  to  the  death-bed  of  the  Elector  John.    The 


POSITION   OF   THE   EVANGELICAL   PARTY.  119 

Elector  had  gone  thither  to  hunt.  On  the  15th  of  August 
he  Avas  suddenly  attacked  by  such  a  severe  pain  in  his 
head,  that  he  soon  lost  the  power  of  speech,  and  remained 
motionless,  and  deprived  of  all  sense  and  feeling,  for  28 
hours.  On  Friday,  these  two  men  of  God,  accompanied 
by  Dr.  Augustin  Schurff,  appeared  by  his  bedside ;  the 
Elector  raised  both  hands  and  dropped  them  again,  and 
breathed  his  last.  On  the  following  Sunday  the  body  of 
the  pious  Elector  was  deposited  by  the  side  of  that  of  his 
brother  Frederick.  Melanchthon  had,  in  a  very  touching 
manner,  invited  the  University  to  attend  the  funeral.  He 
said  in  this  letter:  "  that  the  departed  manifested  a  truly 
paternal  aifection  towards  his  subjects."  After  Luther's 
consoling  funeral  sermon,  Melanchthon  spoke  of  the  ex- 
cellent traits  of  the  sainted  one  in  Latin.  In  his  letters, 
written  at  this  time,  he  expresses  the  most  cordial  wishes 
in  regard  to  the  successor  of  the  departed  one,  the  Elector 
John  Frederick.  We  have  heard  of  this  son,  that  he 
trod  in  the  footsteps  of  his  father.  He  was  a  man  full  of 
zeal  for  the  cause  of  the  Kingdom  of  God,  and,  as  we 
shall  learn  hereafter,  honored  by  the  Lord  to  endure  con- 
tempt, the  robbing  of  his  Electorate,  and  fetters,  for  the 
sake  of  the  Gospel.  But  he  at  this  time  already  found 
opportunity  to  show  the  strength  of  his  faith.  The  Reli- 
gious Peace  of  Nuremberg  seemed  lenient,  and  even  favor- 
able to  the  Protestants,  compared  with  the  final  decree  of 
the  Diet  of  Augsburg.  It  was  but  too  soon  apparent  that 
the  Catholic  States,  who  had  very  unwillingly  yielded  to 
these  concessions,  were  not  pleased  with  it.  For  at  the 
Diet  of  Ratisbon,  which  was  held  soon  after  the  Nurem- 
berg Religious  Peace,  they  already  wished  to  grant  less  to 
the  Evangelical  party.  Notwithstanding  all  the  assurances 
of  peace,  the  Emperor  entertained  no  good  intentions  to- 


120  LIFE    OF    MELANCHTHON. 

wards  tliem.  He  only  postponed  matters  on  account  of 
the  perplexing  circumstances  by  "which  he  was  surrounded. 
They  were  again  referred  to  a  general,  free,  Christian 
Council,  which,  according  to  the  announcement,  should  be 
held  in  half  a  year. 

It  appears,  that  in  the  following  year,  1533,  Pope  Cle- 
mens VII.  actually  took  steps  towards  assembling  a  Council. 
For  in  June  he  sent  a  legate,  accompanied  by  an  Imperial 
orator,  to  the  Elector,  who  then  resided  in  Weimar.  Al- 
though the  Papal  Nuncio  spoke  of  a  free,  general  Council, 
he  at  the  same  time  took  away  all  liberty  with  the  other 
hand,  by  demanding  in  advance  that  all  should  submit  to 
the  resolutions  of  the  Council.  On  the  following  day  the 
Elector  returned  a  truly  Christian  and  princely  answer. 
He  expressed  his  joy  at  this  offer,  but  remarked  that  he 
could  only  give  a  reply  after  the  next  meeting  in  Smalkald. 
In  conclusion,  he  confessed  that  his  contemporaries  and 
successors  should  learn :  "■  That  his  Electoral  Grace  had 
not  hitherto  regarded,  and  with  the  help  of  God  Avould  not 
in  all  the  future  days  of  his  life  regard  anything  as  being 
more  valuable  and  worthy  of  his  love,  than  the  pure,  saving 
and  blessed  word  of  God,  and  the  true  and  proper  worship 
of  God."  The  Elector  now  gathered  the  opinions  of  his 
Theologians,  who  indeed  advised  the  acceptance  of  the 
offer  of  a  Council,  but  under  this  condition  that  no  pledge 
of  obedience  should  be  required  in  advance.  In  the  middle 
of  June,  Melanchthon  declared  himself  to  the  following 
purpose :  "  The  Pope  says,  that  he  would  hold  a  Council, 
such  as  have  been  held  in  the  Church  before.  Now  Councils 
at  the  present  time  are  not  conducted  as  the  ancient  Coun- 
cils were.  For  in  the  ancient  Councils  they  judged  accord- 
ing to  the  word  of  God."  This  advice  was  not  forgotten 
by  the  Elector,  who,  together  with  Duke  Ernest  and  the 


POSITION   OF   THE   EVANGELICAL   PARTY.  121 

Landgrave  Philip,  delivered  an  answer  to  the  Nuncio  of 
the  Pope  and  Emperor  on  the  30th  of  June,  1533.  Of 
course  the  Pope,  who  w^as  merely  dissembling,  suffered  the 
matter  to  remain  as  it  was. 

While  the  Evangelical  party  was  held  in  an  attitude  of 
suspense,  they  could  still  cultivate  and  spread  the  cause 
of  the  Lord.     It  increased  in  popularity,  and  spread  more 
and  more.     The  Reformers,  and  Melanchthon  particularly, 
did  not  omit  to  labor  in  their  official  capacity  and  by  their 
writings.     The  Apology  of  the  Augsburg  Confession,  al- 
ready mentioned,  is  one  of  Philip's  master-pieces ;  and  as 
one  of  the  Confessions  of  our  Church,  deserves  to  be  stu- 
died and  taken  to  heart.     He  concludes  its  Preface  in  the 
following  words  :  "  We  have,  thanks  be  unto  God  !  the  tes- 
timony of  many  distinguished,  honest,  sincere,  and  pious 
persons,  who  heartily  thank  God  for  his  unspeakable  gifts 
and  mercies,  that  they  have  received  far  more  correct,  cer- 
tain and  clearer  instruction  in  the  most  needful  portions 
of  the  entire  Scriptures,  as  well  as  consolation  for  their 
consciences,  than  is  to  be  found  in  all  the  books  of  our  ad- 
versaries.    Therefore,  should  this  discovered,  clear  truth 
be  trodden  under  the  feet  of  men,  we  commend  our  cause 
to  Christ  and  God  in  heaven,  who  is  the  Father  of  widows 
and  orphans,  and  the  Judge  of  all  the  forsaken;  he,  we 
know  with  certainty,  will  consider  this  matter,  and  judge 
righteously ;  and  thou,  Lord  Jesus,  it  is  thy  holy  Gospel, 
it  is  thy  cause :  wilt  thou  regard  so  many  troubled  hearts 
and  consciences,  thy  churches  and  little  flocks,  which  suffer 
terror  and  distress  from  the  devil,  and  also  preserve  and 
establish  thy  truth  ?    Bring  to  nought  all  hypocrisy  and  lies, 
and  thus  give  peace  and  unity,  that  thy  honor  may  advance, 
and  thy  kingdom  may  flourish  and  increase  without  ceasing 
against  the  gates  of  hell." 
11 


122  LIFE    OF    MELANCUTHON. 

In  September,  1532,  he  published  a  new  edition  of  his 
explanation  of  the  Epistle  to  the  Romans.  It  is  a  matter 
of  great  surprise  that  he  dedicated  this  volume  to  Arch- 
bishop Albert  of  Mentz,  who  had  not  gained  much  honor 
in  the  matter  of  indulgences.  This  man  is  reported  to 
have  trampled  the  book  beneath  his  feet,  and  to  have  said : 
"  The  man  is  possessed  by  St.  Valentine."  But  it  is  well 
known  that  he  sent  a  very  costly  present  to  the  scholar  at 
Wittenberg,  for  which  Melanchthon,  who  regarded  it  as 
sincere,  returned  his  most  friendly  thanks  January  5th, 
1533.  He  enjoyed  so  great  a  reputation  as  a  scholar,  that 
even  the  Archbishop  of  Mentz,  who  wished  to  be  considered 
a  patron  of  the  arts  and  sciences,  saw  himself  compelled  to 
do  honor  to  Melanchthon.  His  distinguished  reputation 
elicited  repeated  invitations  from  abroad.  It  was,  no 
doubt,  not  a  very  difficult  matter  for  him  to  decline  a  call  to 
Poland,  in  the  year  1534 ;  but  it  must  have  been  difficult 
when  Duke  Ulrich  of  Wurtemberg,  who  had  been  banished 
from  his  dukedom  for  a  long  time,  but  had  now  regained  it 
by  the  help  of  the  landgrave  Philip  of  Hesse,  invited  Me- 
lanchthon to  reform  the  University  of  Tlibingen  according 
to  the  principles  of  the  Reformation.  But  his  attachment 
to  Saxony,  and  his  field  of  labor  there,  was  so  great,  that 
he  declined  this  call  from  Wurtemberg.  The  Elector  was 
so  highly  pleased  with  this,  that  he  himself  wrote  a  letter 
to  his  Professor,  praising  him  for  hias  fidelity,  and  assuring 
him  of  his  favor. 


KINGS  OF  FRANCE  AND  ENGLAND.     123 


CHAPTER   XIII. 

THE  KINGS  OF  FRANCE  AND  ENGLAND,  AND  MELANCHTHON. 

The  reigning  King  of  France,  Francis  I.,  as  well  as 
King  Henry  VIII.,  of  England,  were  little  pleased  with 
the  victorious  advances  of  the  Emperor.  Francis  had 
waged  war  against  him  some  years  before  this,  but  was 
completely  vau([uishcd,  and  taken  prisoner,  at  the  battle 
of  Pavia,  1525.  He  was,  indeed,  liberated  upon  certain 
conditions,  after  one  year  of  captivity ;  but  inveterate  en- 
mity remained,  for  Francis  had  suffered  great  losses.  It 
was  to  be  expected  that  such  a  man  would  unite  with  the 
enemies  of  the  Emperor  at  the  first  good  opportunity.  He 
recognized  an  ally  in  the  League  of  Smalkald,  which  was 
daily  assuming  a  more  decided  form.  But  the  principles 
of  this  League  were  quite  different,  for  it  aimed  principally 
to  secure  spiritual  rights,  while  the  King  of  France  was 
merely  prompted  by  ambition. 

But  the  Reformation  had  also  penetrated  into  France, 
and  he  may  have  thought  that  it  would  be  expedient  to  do 
something  in  reference  to  ecclesiastical  matters.  He  was 
persuaded  to  this  by  his  minister,  William  Bellay,  his  bro- 
ther John  Bellay,  Bishop  of  Paris,  and  particularly  also 
by  John  Sturm,  of  Strasburg,  who  was  favorably  disposed 
towards  the  Reformation.  These  men  endeavored  to  gain 
over  the  King  for  the  cause  of  the  Reformation,  and  re- 
commended the  amiable  Melanchthon  to  him,  who  was  al- 
ready known  to  him,  and  also  highly  esteemed  by  Queen 


^124  LIFE    OF    MELANCHTHON. 

Margaret  of  Navarre*  When  the  King  sent  an  ambas- 
sador, Barnabas  Vorteus  Fossa,  to  Germany,  in  1534,  in 
order  to  unite  with  the  Evangelical  States,  Bellay,  the 
minister,  requested  the  man  of  peace,  Melanchthon,  to 
state,  in  a  "written  opinion,  in  what  way  a  union  might  be 
brought  about  between  the  divided  parties.  He  complied 
with  this  request,  and  on  the  first  of  August  sent  a  very  con- 
ciliatory opinion  to  the  minister,  in  Avliich  he  gave  promi- 
nence to  eight  articles.  In  the  first,  he  grants  outward 
power  to  the  Pope  and  the  Bishops,  provided  "  they  do 
not  abuse  their  power  to  suppress  the  true  doctrine."  In 
the  second,  that  it  would  be  easy  to  agree  about  non-essen- 
iials,  such  as  meats,  holidays,  dress  of  the  priests,  and 
similar  ceremonies,  provided  there  would  be  uniformity  in 
doctrine.  In  the  tliircl,  he  expresses  himself  in  favor  of 
retaining  Confession,  but  without  the  superstitious  enume- 
ration of  sins.  In  the  fourth,  he  treats  of  'Justification. 
It  is  now  generally  conceded  that  faith  in  Christ  is  neces- 
sary. It  is  necessary  to  insist  upon  it,  that  a  man  is  justi- 
fied by  faith.  In  the  fifth,  he  speaks  of  the  3Iass.  This 
is  an  almost  inextricable  knot.  He  declares  himself  op- 
posed to  secret  masses,  and  demands  both  kinds  in  the 
Sacrament.  In  the  sixth,  he  speaks  of  the  Invocation  of 
Saints.  This  is  opposed  to  Scripture.  Yet  ^le  proposes 
the  following  form,  after  the  pattern  of  ancient  forms  in 
the  Church:   "Grant,  0  God,  that  they  may  be  assisted 

*  Maimbourg  relates,  that  Queen  Margaret  of  Navarre,  sister  of 
Francis  I.,  united  with  other  illustrious  females  attached  to  the 
Court,  -who  cherished  sentiments  favorable  to  the  Reformation,  to 
request  that  he  might  be  invited  for  the  purpose  of  consultation  on 
existing  disputes  in  religion.  The  Queen  frequently  spoke  of  him 
to  her  brother  as  a  man  of  exalted  pietj,  profound  learning,  and  sin- 
gular eloquence. — Cox. 


KINGS  OF  FRANCE  AND  ENGLAND.     125 

by  the  prayers  of  the  Saints."  In  the  seventh,  he  says  of 
Convents,  that  it  is  not  necessary  utterly  to  destroy  them, 
but  that  it  was  rather  to  be  preferred  that  they  should 
become  schools,  as  they  formerly  were.  Yet  no  one  ought 
to  be  detained  in  a  convent  against  his  will.  In  reference 
to  the  Celibacy  of  the  clergy,  he  says,  in  the  eiglitli,  that 
the  Pope  ought  to  abolish  it.  They  might  select  unmar- 
ried men  for  the  highest  dignities.  It  would  be  possible  to 
come  to  an  agreement  on  all  the  articles,  with  the  excep- 
tion of  the  one  on  the  Mass.  After  adding :  "  Let  us  be- 
seech Christ,  that  he  would  in  mercy  regard  and  lead  back 
to  a  cordial  true  unity,  the  Church  for  which  he  prayed 
and  suffered,"  he  says,  that  he  had  only  written  these 
things,  in  order  that  learned  men  might  jointly  deliberate 
upon  such  important  matters. 

It  was  a  long  time  before  anything  was  heard  of  the 
effect  of  this  Opinion.  However,  at  last,  in  the  month  of 
March,  1535,  John  Sturm  broke  this  silence  in  a  manner 
not  very  agreeable  to  the  friends  of  the  Keformation.  The 
king  was  highly  incensed  against  the  friends  of  these 
novelties,  who  seemed  to  him  to  check  a  too  rapid  advance. 
He  even  permitted  his  rage  to  lead  him  to  burn  several  of 
them.*     Very  little  could  be  hoped  for  the  kingdom  of 

*  Some  Parisians,  who  had  imbibed  the  principles  of  Protestant- 
ism, indiscreetly  posted  up  hand-bills  in  several  of  the  public  places, 
and  on  the  gates  of  the  Louvre,  containing  reflections  on  the  doc- 
trines, rites,  and  clergy  of  the  Church  of  Rome.  The  king,  being 
highly  incensed  at  these  proceedings,  issued  a  general  order  against 
heretics,  and  appointed  a  solemn  procession.  The  holy  host  was 
carried  through  the  city,  the  king  walked  with  his  feet  bare,  and  his 
head  uncovered,  attended  by  the  queen,  the  princes  of  the  blood, 
and  all  his  courtiers.  Six  Lutherans  were  publicly  condemned  by 
the  parliament  to  be  burnt ;  a  decree  which  was  executed  with  the 
most  shocking  barbarity  before  the  procession  was  finished,  and 
11* 


12G  LIFE    OF    MELANCHTHON. 

God,  from  a  man  of  this  character.  However,  Sturm 
strongly  urged  Mclanchthon  to  come  to  France,  because 
the  king  reposed  the  greatest  confidence  in  him,  and  called 
himself  his  pupil.  On  the  22d  of  April,  Melanchthon 
wrote  a  suppliant  letter  to  Bishop  Bellay,  that  he  would 
exert  his  influence  to  arrest  the  persecution.  In  his  reply 
to  Sturm,  on  May  4th,  he  said  that  he  had  never  found  it 
more  difficult  to  decide  in  any  matter,  than  in  reference  to 
this  journey  to  France.  "  But  you  must  not  think  that  I 
am  restrained  by  domestic  ties,  or  that  I  fear  any  danger. 
For  nothing  human  is  so  important  in  my  eyes,  that  I 
would  not  prefer  the  honor  of  Christ,  the  salvation  of  so 
many  of  the  righteous,  and  the  peace  of  the  Church,  to  it. 
But  I  am  thinking  of,  and  exceedingly  troubled  by  this  one 
apprehension,  that  I  am  doubtful  whether  I  would  indeed 
accomplish  any  good  by  going."  At  the  close  of  the  letter, 
he  advises  that  the  king,  if  he  desired  to  do  anything 
for  the  honor  of  Christ,  and  the  peace  of  the  Church, 
should  be  earnestly  entreated  to  convene  a  council,  in 
order  to  discuss  the  affairs  of  the  Church.  He  would 
attend  this,  provided  he  could  obtain  the  permission  of  his 
sovereign.  But  what  happened  ?  What,  indeed,  he  did 
not  think  of  in  the  remotest  degree.  The  king  addressed 
him  in  a  most  friendly  letter,  on  June  23.  The  French 
Ambassador  delivered  this  letter  in  person,  which  closes 
in  the  following  manner:  "Your  coming  will  give  me  great 
pleasu.re,  whether  you  come  as  a  private  individual,  or  in 
the  name  of  the  Evangelical  states."  At  the  same  time 
Bellay,  who  had  been  made  a  Cardinal  in  the  meantime, 
and  Stui'm,  pressed  him  to  come,  and  gave  him  the 
strongest  assurances  of  a  happy  result.  The  latter  con- 
others  were  sought  after  with  the  most  eager  diligence.  —  Sleid. 
Dupin.  Bdcar.  in  Cox. 


KINGS  OF  FRANCE  AND  ENGLAND.     127 

eluded  liis  lengthy  letter  in  tlie  following  manner :  "I 
exhort,  yea,  I  conjure  you,  in  the  name  of  Christ,  not  to 
neglect  this  opportunity  to  further  the  best  of  causes 
among  men."  Towards  the  end  of  the  month  of  July, 
Melanchthon  left  Wittenberg  on  account  of  the  appearance 
of  the  plague,  and  with  some  other  teachers  resided  in 
Jena,  until  the  middle  of  February.  When  he  had  re- 
ceived such  a  pressing  invitation  to  come  to  France,  and 
also  a  safe-conduct,  he  proceeded  to  Torgau,  where  the 
Elector  was  sojourning  at  the  time,  and  in  writing  applied 
for  leave  of  absence  for  two  or  three  months.  Luther  also 
seconded  Master  Philip's  application,  by  a  most  earnest 
petition.  He  said :  "  May  it  please  your  Grace  to  permit 
M.  Philip  to  venture  for  these  three  months,  trusting  to 
the  grace  of  God.  Who  knows  what  it  may  please  God 
to  do,  whose  thoughts  are  at  all  times  higher  and  better 
than  our  own  ?  As  for  myself,  too,  it  would  pain  me  that 
so  many  pious  hearts,  who  so  anxiously  call,  and  certainly 
expect  M.  Philip,  should  be  disappointed,  and  might  also 
be  led  to  entertain  evil  thoughts  concerning  us."  But  the 
Elector  was  of  a  diiferent  opinion.  He  understood  King 
Francis'  relation  to  the  Emperor  at  this  time,  far  too  well, 
to  be  anxious  unnecessarily  to  excite  the  suspicions  of  the 
latter  against  himself.  He  therefore  refused  the  request 
of  his  petitioner.  Perhaps  he  also  entertained  the  opinion, 
not  altogether  without  foundation  too,  that  Melanchthon 
might  yield  too  much,  "  which  would  displease  many,  and 
do  great  harm  to  the  Gospel."  He  said  to  Dr.  Briick,  in 
the  most  positive  manner :  "  We  are  determined,  once 
for  all,  that  Philip  shall  not  go  with  our  permission  and 
good  will,  even  if  we  should,  in  consequence,  lose  his  ser- 
vices altogether." 

When  Melanchthon,  therefore,  applied  again  for  leave, 


■^ 


128  LIFE    OF    MELANCHTHON. 

a  severe  decree  of  the  Elector  was  handed  to  him,  in  ■which 
he  was  told  that  he  should  not,  as  a  good  subject,  have 
meddled  in  this  matter,  without  the  knowledge  of  the 
Elector.  No  good,  but  rather  evil,  Avas  to  be  expected 
from  such  a  journey.  "  But  if,  over  and  above  all  these 
considerations,  you  think  that  you  cannot  omit  this  journey 
conscientiously,  we  must  in  such  a  case  suffer  you  to  take 
your  own  Avay,  and  to  gratify  your  own  will ;  and  it  re- 
mains for  you  to  decide  what  you  will  do  under  these 
circumstances."  The  Elector  also  sent  a  letter  of  apology 
to  King  Francis,  stating  why  he  could  not,  under  present 
circumstances,  permit  Philip  to  go.  But  at  some  future 
time,  if  Philip's  services  could  be  dispensed  with,  and  the 
present  difficulties  and  apprehensions  should  cease,  he 
would  permit  him  to  visit  France. 

On  the  28th  of  August,  Melanchthon  himself  wrote  to 
King  Francis,  expressing  his  regrets  that  he  was  not  per- 
mitted to  visit  France  at  this  time,  and  praying  the  King 
most  earnestly  not  to  suffer  himself  to  be  led,  by  the  se- 
vere judgments  and  writings  of  some  persons,  to  destroy 
things  that  were  really  good  and  useful  for  the  Chuixh. 
He  also  excused  himself  in  letters  to  Bellay  the  Minister, 
and  to  John  Sturm,  and  expressed  himself  in  rather 
strong  terms  in  regard  to  the  Elector.  To  Camcrarius,  to 
whom  he  was  in  the  habit  of  opening  his  whole  heart,  he 
wrote,  August  31,  that  he  feared  that  the  prince  had  been 
estranged  from  him  by  the  efforts  of  evil-minded  persons ; 
and  in  a  letter  to  Spalatin,  he  said :  "  His  most  serene 
Highness  prevents  mo  from  taking  a  journey  to  France. 
And  besides  this,  he  gave  me  a  very  severe  reply,  althouo-h 
I  am  willing  to  stay  at  home,  and  take  no  delight  in  these 
French  Conferences."  This  caused  him  great  sorrow  for 
several  weeks,  until  he  met  the  Elector  in  October,  and 


KINGS  OF  FRANCE  AND  ENGLAND.     129 

saw  tliat  lie  was  as  friendly  towards  him  as  ever.    He  was     | 
also  more  and  more  convinced  in  his  own  mind  that  his     1 
journey  to  France  would  not  have  accomplished  the  good    / 
he  expected.     Francis  was  a  politician,  and  he  merely  re- 
garded religion  as  a  means  to  gratify  his  ambition.     For 
when  the  Sorbonne  in  Paris  pronounced  Melanchthon's 
opinion  heretical,  he  fully  agreed  with  this  sentence. 

Thus  this  matter  terminated.  The  case  of  Henry  VIII. 
of  England  was  a  similar  one.  He  is  well  known  on  ac- 
count  of  his  attack  upon  Luther,  for  which  the  Pope  gave 
him  the  title  of  "A  Defender  of  the  Faith."  It  is  also 
well  known  what  a  scandalous,  adulterous  life  he  led.  It 
was  such  a  marriage  matter  which  at  this  time  separated 
him  from  Rome,  and  brought  him  nearer  to  the  Evangelical 
States.  He  Avished  to  be  divorced  from  his  wife  Catharine, 
who  was  an  aunt  of  the  Emperor  Charles.  As  the  Pope 
would  not  comply  with  his  request,  Henry  renounced  all 
allegiance  to  the  Pope,  and  proclaimed  himself  the  Su- 
preme Bishop  of  the  Church  of  England.  This  happened 
in  the  year  1534.  We  learn  from  a  letter  to  Camerarius, 
that  during  this  year  Henry  had  invited  Melanchthon 
twice  to  come  to  England.  The  King  was  anxious  to 
settle  his  matrimonial  matters,  and  to  enter  into  a  union 
with  the  Evangelical  States.  He  therefore  sent  a  special 
envoy,  Anthony  Barnes,  who  came  to  Wittenberg  March 
11,  1535,  to  enter  into  a  negotiation.  Melanchthon,  who 
believed  that  he  could  and  should  embrace  this  opportunity 
to  recommend  and  promote  the  truth,  wrote  to  the  King 
two  days  after  this,  in  which  he  most  earnestly  commends 
the  cause  of  the  Gospel  to  him.  He  even  dedicated  the 
second  edition  of  his  Loci  Communes  to  the  King,  in  a 
most  winning  letter.  Henry  esteemed  this  honor  highly, 
and  sent  him  200  gold  florins,  with  a  very  gracious  letter, 


130  LIFE    OF    MELANCHTHON. 

in  -svliich  lie  calls  Melanclitlion  his  "dearest  friend,"  and 
signs  himself:  "Your  friend  Henry,  King."     In  Septem- 
ber we  again  find  Dr.   Barnes  in  Wittenberg.     In  the 
matter  of  divorce  he  had  not  found  the  Wittenbergians 
favorably  disposed.     But  now  he  also  came  to  negotiate 
concerning  doctrine,  and  to  ask  leave  of  absence  for  Me- 
lanchthon,   that  he  might  visit   England.     The  Elector, 
whose  sagacity  in  this  matter  cannot  be  denied,  under- 
stood very  well  that  Henry  was  merely  anxious  to  unite 
with  the  Evangelical  party  from  impure  motives,  particu- 
larly his  matrimonial  matters  ;  and  therefore  in  his  letter 
to  the  English  envoy  gave  his  permission  to  hold  a  Eeli- 
gious  Conference,  but  did  not  permit  Melanchthon  to  go 
to  England,  because  he   could  not  spare  this  Professor, 
owing  to  the  breaking  out  of  the  plague  in  Wittenberg,  by 
which  the  Professors  had  been  dispersed.     In  December, 
the  religious  negotiations  were  commenced  with  the  utmost 
zeal.      Besides    Barnes,    Bishop    Fox,    and   Archdeacon 
Heyth  or  Hethe,  had  also  arrived.     These  negotiations 
were  carried  on  in  Wittenberg.    On  this  account  ISIelanch- 
thon,  who  then  resided  at  Jena,  was  obliged  to  go  to  Wit- 
teaiberg,  January  15,  1536.     The  marriage  difficulty  con- 
tinued to  occupy  the  foreground,  but  the  Wittenbergians 
would  not  accommodate  themselves  to  the  views  of  the 
Eno-lishmen.     As  to  doctrine,  the  articles  of  the  mass  and 
the  marriage  of  priests  continued  to  be  tlie  points  on  which 
they  could  not  agree.     February  11th,  Melanchthon  re- 
turned to  Wittenberg.     The  negotiations  were  continued 
until  the  end  of  April,  without  arriving  at  any  definite 
result.     But  gradually  all  hopes  of  an  Evangelical  change 
of  doctrine  and  worship  in  England  disappeared,  and  Me- 
lanchthon entirely  relinquished  his  desire  to  visit  England, 
as  he  says  to  Camerarius  in  a  letter,  June  9 :  "  I  am  per- 
fectly freed  from  my  anxiety  about  that  English  journey." 


WITTENBERG  FORM  OF  CONCORD.    131 


CHAPTER  XIV. 

THE   WITTENBERG   FORM   OF    CONCORD. 

We  have  already  mentioned  that  the  division  of  the 
Evangelical  party,  in  the  doctrine  of  the  Lord's  Supper, 
was  not  beneficial  to  the  good  cause  of  the  Reformation. 
On  this  account,  the  Landgrave  Philip  of  Hesse  had  made 
an  earnest  effort  to  bring  about  a  union  between  the  Ger- 
mans and  the  Swiss  in  Marburg.  He  did  not  relinqui-sh 
his  hope  of  such  a  union,  and  made  efforts  to  effect  it  at 
the  Diet  of  Augsburg.  One  of  the  ablest  divines  of  this 
period  was  the  preacher  and  professor,  Martin  Bucer  of 
Strasburg,  born  in  Schlettstadt  in  Alsace,  in  the  year 
1491,  and  gained  over  to  the  side  of  the  Gospel  in  the  year 
1518,  by  means  of  Luther's  Discussion  in  Heidelberg. 
This  man  made  it  the  task  of  his  life  to  bring  about  a 
union  in  the  doctrine  of  the  Sacrament.  For  this  purpose 
he  had  -visited  Luther  in  Coburg  as  early  as  1530,  and  had 
found  him  inclined  to  union.  Soon  after,  he  published  a 
confession  of  the  four  upper  German  cities,  Augsburg, 
Constance,  Lindau,  and  Memmingen,  in  which  he  closely 
approximated  the  Lutheran  doctrine  of  the  Lord's  Supper. 
Luther  and  Melanchthon  were  highly  pleased  with  this, 
and  the  latter  wrote  to  Bucer,  January  22d,  1531,  that  he 
would  write  to  him,  although  he  was  troubled  by  a  fever 
at  the  time.  "  I  saw  the  grounds  of  your  union,  and 
greatly  rejoiced  that  you  admit  a  presence  of  the  body  of 
Christ  with  the  soul.     But  I  do  not  see  why  you  are  so 


132  LIFE    OF    MELANCHTHON. 

Strongly  opposed    to    admit    a    presence  with    the    sign 
also."      Luther  expressed    himself   to  the  same  purpose, 
and    was    very  much    surprised    that    Bucer   represented 
Zwingli  and  Oecolampadius  as  holding  the  same  view.    He, 
therefore,  expressed  himself  in  favor  of  a  postponement  of 
the  Form  of  Concord,  although  he  confessed  that  he  would 
rather  lose  his  life  thrice,  if  this  dispute  could  be  settled. 
It  seems  that  Bucer  said  in  several  places  that  the  differ- 
ences which  had  hitherto   prevented  a  union  were   mere 
trifles.    Luther,  therefore,  in  a  letter  to  the  town  council  of 
Auo-sburo;  in  1533,  declared  that  he  did  not  agree  with  the 
ministers  there,  who  only  presented  mere  bread  and  wine 
to  the  people.     In  a  letter  of  the  year  1534,  "  To  a  good 
friend  concerning  his  book  of  secret  masses,"  he  expressly 
declares  :   "  I  believe,  and  do  not  doubt,  that  in  the  Lord's 
Supper,  under  the  form  of  bread  is  the  true  body  of  Christ 
ffiven  for  us  to  the  cross ;  under  the  form  of  wine  is  the 
true  blood  of  Christ  shed  for  us,  and  that  this  body  and 
blood  of  the  Son  of  God,  Jesus  Christ,  is  not  only  received 
by  the  holy  and  worthy,  but  that  sinners  and  unworthy 
persons  truly  receive  it  in  a  bodily  manner."     But  Bucer 
did  not  give  up  his  efforts  to  bring  about  a  union  on  this 
account,  and  especially  endeavored  to  gain  over  Melanch- 
thon,  who,  in  a  letter  of  October  10th,  1533,  assures  him 
of  his  love,  and  promises  to  use  his  utmost  endeavors  to 
bring  about  such  a  union.     In  September,  1534,  the  inde- 
fatigable Bucer  published  a  Form  of  Concord.     On  the 
16th  of  September,  Mclanchthon  Avrote  to  Erhard  Schnepf 
and  the  Landgrave  Philip,  Avho  was  deeply  interested  in 
this  matter,  that  he  had  spoken  of  this  Form  with  Luther 
that  very  day ;  and  that  he  was  satisfied  with  it,  provided 
Bucer  believed  what  his  words  expressed.     For  Bucer  con- 
fesses that,  in  the  reception  of  the  bread  and  wine,  Christ 


WITTENBERG    FORM    OF    CONCORD.  133 

is  truly  and  essentially  present.  Melanclitbon  adds,  "  I 
would  not  require  more."  He  relied  much  upon  the  Land- 
grave in  this  matter,  exhorted  him  to  act  promptly,  and 
added  concerning  himself:  "All  that  I  am  ahlo  to  do,  in 
order  to  bring  about  a  Christian  unity,  I  am  willing  to  do 
with  all  my  heart,  and  know  of  no  more  agreeable  task  in 
the  world.  May  God  add  his  blessing  !"  The  Landgrave 
was  now  anxious  that  Bucer  and  Melanchthon  should  meet 
in  Cassel.  Luther  agreed  to  this,  although  he  did  not  en- 
tertain great  expectations  of  the  result  of  such  a  meeting, 
and  gave  written  instructions  to  Melanchthon,  pointing  out 
the  basis  upon  which  a  union  might  be  established.  This 
document  contains  seven  propositions :  one  of  which  de- 
mands, that  it  should  not  be  said  that  they  had  not  under- 
stood each  other  before ;  and  anqther,  that  no  middle 
meaning  should  be  invented,  as  if,  for  instance,  the  oppo- 
nents should  say  the  true  body  of  Christ  is  present,  and 
the  Lutherans  should  say  that  nothing  is  eaten  but  the 
bread.  Luther  said  in  this  matter  ;  "  God  is  my  witness, 
that  if  it  were  possible,  I  would  gladly  give  my  body  and 
blood  to  put  away  this  disunion."  He  here  expressed 
himself  in  a  very  conciliatory  and  tolerating  manner  to- 
wards those  who  entertained  different  views  of  the  Lord's 
Supper,  and  concluded  with  a  decided  confession  concern- 
ing the  Lord's  Supper,  that  the  body  of  Christ  is  truly 
eaten  in  and  with  the  bread.  Melanchthon  also  at  this 
time  expressed  his  views  of  this  important  doctrine  to  the 
Landgrave,  and  in  it  declares  :  "  That  the  body  and  blood 
of  Christ,  that  is,  Christ  essentially,  and  not  figuratively, 
are  truly  in  the  bread  and  wine.  But  here  we  must  cast 
aside  those  thoughts  which  our  reason  proposes,  such  as, 
how  does  Christ  ascend  and  descend,  conceal  himself  in 
the  bread,  and  is  in  no  other  place." 
12 


134  LIFE    OP    MELANCHTHON. 

About  the  12tli  of  December,  Melancbtlion  travelled  to 
Cassel,  to  negotiate  a  Form  of  Concord  with  Bucer.  Bucer 
had  a  short  time  before  met  with  several  ministers  from 
upper  Germany,  in  Constance,  who  fully  coincided  in  his 
views  of  the  Lord's  Supper.  The  Landgrave  took  a  deep 
interest  in  the  matter,  and  treated  the  Wittenberg  envoy 
in  the  most  friendly  manner.  Here  Bucer,  with  the  upper 
Germans,  expressed  his  opinion  to  the  following  effect : — 
"  That  we  receive  the  body  of  Christ  essentially  and  truly 
when  we  receive  the  Sacrament,  and  that  bread  and  Avine 
are  signs,  with  which,  when  they  are  dispensed  and  re- 
ceived, the  body  of  Christ  is  given  and  received  at  the 
same  time."  He  further  said,  "that  the  body  and  the 
bread  are  thus  united,  not  by  a  mingling  of  their  essence, 
but  as  a  Sacrament,  and  that  which  is  given  together  with 
the  Sacrament."  With  a  doctrine  thus  approximating, 
together  with  the  declaration,  that  the  opposite  side  would 
abide  by  the  Augsburg  Confession  and  its  Apology,  Me- 
lanchthon  returned  from  Cassel  January  9th,  1535.  Luther 
was  highly  pleased  with  it,  so  that  he  remarked :  "As  for 
my  own  person,  I  do  not  know  how  I  could  reject  such  a 
Form  of  Concord."  Yet  he  advised  that  this  Concord 
should  not  be  finally  arranged  at  once,  but  that  it  would 
be  best  to  wait  a  while  longer,  because  these  differences 
were  so  great  and  wide-spread.  We  must  notice  here  that 
Melanchthon  returned  in  favor  of  Bucer's  views.  He  shows 
this  very  distinctly  in  a  letter  to  Camerarius ;  and  in  a 
letter  to  Brenz,  who  was  opposed  to  a  Concord,  he  re- 
marked, that  they  were  not  treating  with  persons  who  de- 
nied the  Trinity  and  other  articles.  With  such  he  would 
have  nothing  to  do,  but  would  look  upon  them  as  persons 
who  ought  to  be  condemned.  He  confesses  the  true  pre- 
sence to  him,  yet  with  a  leaning  towards  Bucer,  and  re- 


WITTENBERG    FORM    OF    CONCORD.  135 

marts  that  uniformity  could  be  brought  about.  Letters 
arrived  from  every  side,  declaring  how  gladly  all  would 
unite  with  the  Wittenbergers  in  the  Lord's  Supper.  So 
also  did  they  write  from  Augsburg,  to  whom  Luther  wrote : 
"  If  this  Form  of  Concord  is  established,  I  will  sing  with 
tears  of  joy:  Lord,  now  lettest  thou  thy  servant  depart  in 
peace.  For  I  will  leave  peace  in  the  Church,  that  is,  the 
glory  of  God,  the  punishment  of  the  devil,  and  vengeance 
upon  all  enemies  and  adversaries."  Such  encouraging 
letters  also  came  from  Strasburg,  Ulm,  and  Esslingen, 
which  filled  Luther  with  great  joy.  He  remarked  to  the 
Strasburgers,  that  it  would  also  be  necessary  to  interest 
the  princes  and  cities  in  this  matter.  As  to  the  time,  it 
would  scarcely  be  possible  to  hold  the  conference  before 
next  Easter.  The  Elector  would  be  requested  to  appoint 
the  place  of  meeting.  He  also  expressed  his  cordial  wishes 
to  the  preacher.  Shelling,  in  Strasburg,  towards  the  close 
of  December:  ''I  have  received  your  letter  with  pleasm-e, 
and  assure  you  that  I  am  just  as  anxious  for  the  Concord 
as  I  observe  you  to  be.  Let  Him  bear  witness  whom  no 
one  can  deceive.  Therefore  pray  God,  as  we  also  do,  that 
this  union,  which,  thanks  to  God,  is  prospering  better  and 
better,  may  at  last  be  fully  established.  May  God  not  be 
merciful  to  me,  if  anything  is  wanting  on  my  part,  or  if  I 
lay  difficulties  in  the  way ;  so  anxious  am  I  that  peace 
should  be  restored  to  the  Church  before  my  death."  Me- 
lauclithon  had  wi'itten  to  the  ministers  in  Augsburg :  "  I 
would  vallingly  endanger  my  life  to  promote  this  Concord, 
and  I  trust  that  the  way  is  already  prepared  for  it.  May 
Christ  rule  and  guide  the  designs  of  the  godly."  Thus 
the  two  leaders  were  warmly  in  favor  of  the  Form  of  Con- 
cord. The  place  was  also  appointed,  the  Elector  selecting 
Eisenach.     But  all  at  once,  Melanchthon  began  to  fear 


136  LIFE    OF    MELANCHTHON. 

that  greater  divisions  might  be  brought  about  by  this  con- 
ference, as  he  writes  to  the  Landgrave  of  Hesse  in  April : 
"  Now  I  have  all  the  time  feared,  if  this  should  be  held  at 
this  time,  that  some  rigorous  individuals  might  attend,  and 
thus  more  disunion  and  offence  than  improvement  would 
be  the  consequence."  He  then  goes  on  to  say  that  no 
negotiations  should  be  undertaken  without  the  presence  of 
the  Landgrave  and  the  other  princes  and  States,  and  that, 
on  the  whole,  too  great  haste  should  be  avoided.  His 
concern  may  have  been  caused  by  an  epistle  sent  forth  at 
this  time  by  Zwingli  and  Oecolampadius,  which  could  not 
promote  unity.  This  was  prefaced  too  by  a  letter  of  Bucer, 
who  praised  these  men  on  account  of  their  orthodoxy.  On 
this  account  Melanchthon  was  so  anxious,  and  feared  that 
it  would  only  increase  discord.  "  This  disease,"  he  wrote 
to  Veit  Dietrich  on  the  15th  of  May,  "  cannot  be  healed 
suddenly.  But  I  beseech  God  in  mercy  to  look  upon  the 
Church,  and  to  deliver  it  from  all  offences." 

Notwithstanding  all  this,  the  Conference  was  held.  But 
because  Luther  suffered  great  bodily  pain  at  this  time,  and 
could  not  go  to  Eisenach,  he  proposed  Grimma,  which  was 
nearer.  Melanchthon  was  already  on  the  way  thither, 
when  Bucer,  with  his  friends  Capito  and  Wohlfahrt,  called 
Lycosthenes,  arrived  in  Wittenberg,  May  21,  1536. 

Luther  was  not  greatly  pleased  with  their  coming,  for 
he  had  read  the  epistle  already  mentioned,  and  thought 
that  the  opposite  party  were  not  seeking  a  sincere  union. 
However,  this  does  not  seem  to  have  been  the  case,  for  on 
the  road  to  Wittenberg  they  had  visited  Frederick  My- 
CONius  at  Gotha,  who  soon  led  them  to  converse  on  the 
Lord's  Supper,  and  found  them  inclined  to  unite  with  the 
Wittenbcrgers  upon  a  proper  basis.  This  he  relates  in  a 
detailed  narrative  of  the  proceedings  of  the  Convention. 


WITTENBERG    FORM    OF    CONCORD.         137 

Menius  also  had  understood  tliis  to  be  the  case,  and  they 
both  informed  Luther  and  Melanchthon  of  it.     Early  on 
the  22d  of  May,  Bucer  and  Capito  visited  Luther,  but  the 
convention  did  not  begin  until  three  o'clock  in  the  after- 
noon.    One  side  "was  represented  by  Luther,  Pomeranus, 
Jonas,  Cruciger,  Melanchthon,  Menius,  Myconius,  Weller, 
and  Rorarius ;  the  other  merely  by  Bucer  and  Capito. 
Bucer  opened  the  meeting  by  a  lengthy  address,  in  which 
he  particularly  expressed  his  joy  on  account  of  this  Con- 
ference, and  stated  that  this  was  now  the  fourth  year  that 
he  had  been  laboring  to  bring  about  a  union.     Luther  re- 
plied,  and  expressed  his  disapprobation  of  the  epistle  of 
Zwingli   and   Oecolampadius,   prefaced  by  a  letter  from 
Bucer,  which  did  not  at  all  agree  with  this  union.     He 
believed  it  would  be  better  to  leave  matters  as  they  were, 
than  to  make  this  business,  which  is  already  bad  enough, 
a  hundred  times  worse  by  a  fictitious  form  of  concord. 
This  of  course  greatly  perplexed  Bucer ;  but  in  a  long 
speech  he  again  declared  that  there  was  no  deception  in 
the  case,  but  that  the  Upper  Germans  had  fully  expressed 
their  sentiments,  and  that  the  said  epistle  had  been  printed 
against  his  Avill,  yea,  even  against  his  express  injunctions ; 
and  that  his  own  letter  had  been  written  to  others  durino- 
the  previous  year,  and  had  not  been  intended  for  publica- 
tion.    Luther   now,   in   his   reply,   demanded   that  they 
should,  first  of  all,  publicly  recant  their  previous  opinion 
as  incorrect;  and  secondly,  that  they  would  henceforth 
teach  in  unison  with  the  Wittenbergers.     H*^  began  to  ex- 
plain this  doctrine  at  length ;  but,  during  this  address,  he 
became  so  feeble,  that  he  was  obliged  to  desist.    They  did 
not  resume  the  conference  until  three  o'clock  in  the  after- 
noon of  the  next  day.    Luther  insisted  upon  the  two  points 
referred  to  yesterday,  and  requested  an  answer  from  them. 
12* 


138  LIFE    OF    MELANCHTHON. 

Bucer  consented  to  recant,  and  confessed  in  his  own  name 
and  that  of  the  Swiss,  that  the  bread  in  the  Lord's  Supper 
is  truly  the  body  of  Christ,  and  that  the  Avine  is  truly  the 
blood  of  Christ ;  and  that  the  body  and  blood  of  Christ, 
namely,  the  natural,  essential  body,  are  received,  not  only 
by  the  heart,  but  with  the  mouth  of  those  who  receive  it, 
if  worthily,  unto  salvation,  but  if  unwortliily,  unto  damna- 
tion. His  friends  also,  upon  Luther's  inquiry,  expressed 
themselves  to  be  of  the  same  opinion,  and  earnestly  re- 
quested that  they  might  be  received  in  a  brotherly  manner 
into  such  a  union,  as  members  of  Christ.  This  was  done, 
and  Luther,  as  Myconius  says,  assured  them  of  it  "  with 
great  fervor  and  joy,  which  was  visible  also  in  his  eyes  and 
entire  countenance." 

The  same  narrator  proceeds  to  say,  that  it  made  so  great 
an  impression  upon  the  whole  assembly,  that  "  Capito  and 
Bucer  began  to  weep,  and  we,  on  both  sides,  thanked  God 
with  clasped  hands  and  devout  gestures."  Melanchthon, 
who  was  known  to  be  peculiarly  skilful  in  preparing  a 
Form  of  Concord,  was  commissioned  to  draw  it  up,  which 
he  cheerfully  did.  On  the  29th  of  May,  this  Form  was 
signed  by  both  parties.  Li  the  first  article  it  declares,  that 
there  are  two  things  in  the  holy  sacrament,  a  heavenly  and 
earthly ;  and  that  the  body  and  blood  of  Christ  are  really 
and  essentially  present  with  the  bread  and  wine,  and  are 
thus  presented  and  received.  In  the  second  article  they 
reject  the  Romish  doctrine  of  transubstantiation ;  and  in 
the  third,  they  declare  that  "the  body  and  blood  of  Christ 
are  also  truly  presented  to  the  unworthy,"  but  unto  con- 
demnation. They  had  also  agreed  in  regard  to  Baptism 
and  Absolution. 

Thus  was  the  concord  established  with  the  gracious 
assistance  of  God.     It  caused  great  joy  among  the  Lu- 


RECREATION  AND  TROUBLE.       139 

therans  in  every  quarter,  and  declarations  of  approbation 
were  sent. to  "Wittenberg  from  many  sides,  and  even  the 
Smss  partially  acceded  to  it.  All  -were  of  com-se  not 
satisfied ;  for  instance,  Amsdorf,  who  was  not  at  all  pleased 
with  the  Form  of  Concord.  But  Melanchthon  rejoiced 
most  of  all ;  for  he  now  discovered  that  the  fears  which 
had  troubled  him  so  much  were  groundless.  He  from 
henceforth  continued  to  abide  by  the  Wittenberg  Form  of 
Concord. 


CHAPTER  XV. 

RECREATION   AND   TROUBLE. 

After  the  completion  of  this  work,  Melanchthon  felt 
desirous  of  carrying  out  a  plan  of  a  journey  for  recreation, 
which  he  had  formed  a  long  time  before.  Whither  did  he 
wish  to  go  ?  To  no  other  place  but  his  home.  He  there- 
fore, on  the  ITth  of  July,  1536,  addressed  a  petition  to 
the  Elector  :  "  I  would,  in  all  humility,  inform  your  Elec- 
toral Grace,  that  there  are  some  matters  in  which  my  poor 
children  are  also  concerned,  which  I  ought  to  settle  with 
my  brother,  and  which  cannot  be  done  through  other  per- 
sons, or  by  letter.  In  "addition  to  this,  Magister  Camera- 
rius,  who  is  now  dangerously  ill,  has  expressed  a  strong 
desire  to  see  me.  I  would  therefore  humbly  pray  your 
Grace  to  grant  me,  and  Magister  Milichius,*  whose  father 

*  Milichius  ■was  a  physician,  to  vrhom  he  was  particularly  attached 
on  account  of  his  professional  skill,  devoted  friendship,  and  literary 
taste.  He  was  a  native  of  Freiburg,  and  for  a  series  of  years  led  a 
useful  and  eminent  course  of  public  life  at  Wittenberg. — Cam,  Life 
of  }ilel.  in  Cox. 


140  LIFE    OF    MELANCHTHON. 

has  earnestly  entreated  him  to  visit  him,  leave  of  absence 
to  visit  our  homes  for  about  five  weeks."  Already  on  the 
following  day,  he  and  Milichius  received  a  gracious  per- 
mission from  the  Elector,  and  also  at  the  same  time  per- 
mission to  make  use  of  a  one-horse  carriage  belonging  to 
the  Elector. 

But  Avhen  he  was  about  to  depart,  important  diflBculties 
arose,  which  made  it  necessary  to  postpone  his  intended 
journey.  Pope  Paul  III.,  who  had  ascended  the  Papal 
chair  at  the  death  of  Clement  VII.,  seemed  to  be  in  ear- 
nest about  summoning  a  General  Council  of  the  Chui'ch. 
The  Emperor  had  held  the  opinion  since  1530,  that  a 
General  Council  must  be  held,  if  harmony  was  to  be 
restored  to  Germany.  But  Pope  Clement  was  never  in 
earnest  in  the  matter ;  and  even  the  Papal  Nuncio,  Paul 
Vergerius,  seems  only  to  have  gone  to  Wittenberg  in 
order  to  deceive.  But  now  it  had  a  different  appearance. 
Pope  Paul  had  already  published  a  bull,  June  2d,  1536, 
calling  a  Council  to  meet  at  Mantua,  on  the  23d  of  May, 
of  the  following  year.  But  it  oflFered  no  hopeful  prospect, 
for  it  said,  among  other  things:  "Not  only  to  exterminate 
all  heresy  and  error  from  the  vineyard  of  the  Lord,  and 
to  improve  the  morals  of  the  Christian  Church  by  such 
holy  and  wholesome  medicine,  but  also  to  effect  a  general 
peace  and  unity  among  all  Christian  believers,  and  to 
reconquer  our  kingdom  and  lands  by  a  general  crusade 
against  the  Unbelievers."  It  proceeds  in  the  same  tone. 
The  Lutherans  could  not  greatly  rejoice  in  a  Council  which 
was  to  accomplish  such  things.  It  was  generally  reported 
at  this  time,  that  a  Papal  Nuncio  would  come  to  Saxony ; 
and  it  was  of  importance  to  know  how  he  was  to  be  re- 
ceived. We  may  easily  understand  that  the  Elector  was 
not  disposed  to  meet  him  in  the  most  friendly  manner. 


RECREATION  AND  TROUBLE.       141 

However,  he  requested  the  opinions  of  the  divines  and 
jurists  in  Wittenberg.  They  replied  that  it  would  only  be 
possible  to  consent  to  a  Council,  under  certain  conditions. 
Let  us  hear  Avhat  principles  were  expressed  in  Melancli- 
thon's  opinion.  He  thought  that  it  would  be  best,  if  the 
Council  could  be  prevented,  for  the  Pope  evidently  had  no 
other  intention  than  to  condemn  the  Protestants.  That 
they  had  a  perfect  right  to  protest  against  the  Council, 
but  as  they  had  continually  appealed  to  such  an  one,  it 
would  nov/  bring  "disgrace"  upon  the  Protestants,  if  they 
should  fly  from  it.  Neither  he,  nor  the  other  Witten- 
bergers,  would  permit  the  Pope  to  be  judge  in  this  General 
Council  of  the  Church.  However,  the  Elector  differed 
altogether  from  the  temperate  views  expressed  in  these 
opinions.  He  held,  that  the  Council  svimmoned  by  the 
Pope  was  neither  a  free  nor  general  one,  and  that  it  ought 
not  to  be  attended  to  ;  he  even  thought  that  an  opposition 
Council  should  be  called,  in  which  nothing  should  be  tran- 
sacted "  but  what  is  founded  in  divine  and  holy  Scripture, 
and  drawn  up  in  accordance  with  it." 

While  matters  were  in  this  state,  Melanchthon  began 
his  journey  August  23,  with  Professor  Milich,  who  wished 
to  visit  his  home,  Freiburg  in  the  Brisgau.  They  passed 
through  Frankfort  and  Bretten,  to  Tlibingen,  where  his 
most  faithful  friend  Camerarius  had  received  an  appoint- 
ment a  year  before.  We  may  easily  imagine  what  a  cor- 
dial reception  he  met  with  here.  From  Tubingen  he  wrote 
to  Milich :  "  By  God's  grace,  Joachim  is  now  quite  well. 
Oh,  that  it  might  be  of  long  duration !  I  was  received  in 
the  most  friendly  manner."  He  remained  three  weeks  in 
Tlibingen,  and  could  scarcely  separate  himself  from  Came- 
rarius, and  therefore  remarks  in  a  letter,  that  he  would 
rather  be  with  his  Joachim  than  anywhere  else.     "  But  I 


142  LIFE    OF    MELANCIITHON. 

do  not  see  how  I  can  separate  myself  from  those  with 
whom  I  have  hitherto  associated."    He  thus  again  declined 
the  renewed  invitation  of  Duke  Ulrich  of  Wurtemberg,  to 
accept  a  professorship  there.     The   learned   from  every 
quarter  came  to  Tubingen,  to  see  and  to  converse  with 
Melanchthon.     When  these  were  assembled  at  a  dinner 
upon  a  certain  occasion,  in  the  house  of  Phrygio,  Me- 
lanchthon asked  the  preacher  Zell,  of  Strasburg,  what  he 
thought   of  the  Lord's    Supper?     He   honestly  replied: 
"When  God  the  Lord  permitted  me  to  arrive  at  a  know- 
ledge of  his  holy  Gospel,  I  never  believed,  taught,  and 
preached  otherwise  in  regard  to  the  Lord's  Supper,  but 
that  the  true  body  and  the  true  blood  of  Jesus  Christ,  my 
Saviour,  are  offered  to  all  those  who  receive  and  partake 
of  the  Lord's  Supper.     But  as  for  believing  that  I  must 
receive  the  body  and  blood  in  the  Lord's  Supper,  suhstan- 
tialiter,  essentialiter,  realiter,  naturaliter^  prcesentialiter, 
localiter,    corjwraliter,    transubsfantialifer,    quantitative, 
qualitative,  uhiqualiter,  carnaliter,  I  believe  the  devil  has 
brought  these  words  from  hell.     Christ  simply  said,  '  This 
is  my  body,  this  is  my  blood.'  "    Melanchthon  replied,  in  a 
pleasant  manner :  "You  have  given  a  correct  answer."    On 
the  14th  of  October,  he  went  to  Nlirtingen,  and  there  con- 
sulted with  the  Duke  about  the  arrangement  of  the  Uni- 
versity.    From  this  place  he  wrote  an  encouraging  letter 
to  the  professors  of  the  University,  in  which  he  assures 
them  that  the  Duke  entertained  the  kindest  feelings  to- 
wards the  University,  and  looked  upon  it  as  ono  of  the 
most  important  institutions  of  the  state. 

The  Duke  commissioned  Melanchthon  to  write  to  Brenz 
at  Hall,  to  induce  him  to  accept  a  professorship  in  the 
University.  Melanchthon  discharged  this  honorable  duty 
on  the  17th  of  October.     lie  entreated  Brenz  in  the  most 


RECREATION  AND  TROUBLE.       143 

earnest  manner,  in  the  name  of  the  Duke,  to  accept  of  the 
^appointment  at  least  for  one  year,  until  a  suitable  person 
could  be  found.  Yea,  he  conjured  him  for  the  sake  of 
Christ  and  the  good  of  the  Church,  and  said  that  he  Tvould 
go  himself,  if  the  Elector  of  Saxony  would  suffer  him  to  go 
for  a  time.  "  But,"  he  adds,  "  I  cannot  preach,  and  there- 
fore would  be  of  little  use  in  such  a  situation."  Brenz 
actually  accepted  the  call,  amd  received  the  permission  of 
his  government  for  this  purpose.  The  Duke  dismissed 
Melanchthon  in  the  most  friendly  manner,  and  presented 
him  with  one  hundred  gold  florins.  He  journeyed  through 
Goppingen  and  Ellwangen  to  Nuremberg,  where  a  circle 
of  devoted  friends  resided,  such  as  Baumgiirtner,  Ebner, 
Dietrich,  Roting,  Osiander,  and  others.  A  dispute  con- 
cerning Private  Confession  was  carried  on  here  at  this  time. 
Andrew  Osiander  was  involved  in  it.  He  adhered  to  this 
ancient  and  established  custom  of  the  Church,  whilst  others 
maintained  that  forgiveness  of  sins  was  to  be  sought  in 
preaching,  in  the  general  Confession,  and  in  the  Sacra- 
ment. Osiander  granted  that  forgiveness  was  also  granted 
in  preaching,  but  did  not  wish  the  servant  of  Christ  imme- 
diately to  say :  I  absolve  thee  from  thy  sins,  without  knowing 
who  should  be  bound  and  who  absolved.  He  feared  con- 
fusion, because  the  wicked  man  might  thus  falsely  comfort 
himself  with  absolution ;  and  he  called  this  absolution 
iufffflinff.  Asrainst  this  last,  Melanchthon  declared  him- 
self  in  writing  and  verbally,  for  he  understood  very  well 
that  absolution  "  is  effectual  to  those  who  receive  it  with 
true  faith,  and  comfort  themselves  with  it," — "although 
others  are  present  to  whom  the  absolution  does  not  apply. 
These,  however,  are  reminded  and  excluded  by  the  condi- 
tion of  repentance."     It  was,  however,  also  liis  opinion 


144  LIFE    OF    MELANCIITUON. 

that  efforts  should  be  made  to  re-establish  Private  Confes- 
sion more  and  more  in  future.  At  the  same  time  he 
modestly  suggests  that  others  also  "  who  have  more  know- 
ledge," should  give  their  opinion  in  this  matter.  From 
Nuremberg  he  Avrote  to  Camerarius,  and  revealed  his 
troubles  in  regard  to  these  disputes :  "  Oh  that  this  evil 
might  be  remedied !  I  am  oppressed  and  consumed  by 
private  and  public  cares.  Therefore  I  so  earnestly  long 
for  your  company,  with  whom  I  somewhat  refreshed  my- 
self. I  am  most  painfully  troubled  about  these  disputes, 
by  which,  as  is  very  evident.  Churches  and  States  are 
rent.  Therefore  we  will  withdraw  from  all  such  disputes, 
and  devote  all  our  zeal  to  the  education  of  youth,  and  to 
form  their  judgment,  so  that,  as  much  as  possible,  we  may 
provide  for  posterity.  I  shall  exert  myself  more  and 
more  to  instil  moderate  and  useful  principles  into  the 
minds  of  the  young,  and  to  restrain  them  from  such  foolish 
disputes." 

While  he  was  thus  pouring  forth  his  sorrows,  he  himself 
was  threatened  with  a  great  trial  in  Wittenberg.  A  preacher 
named  Conrad  Cordatus,  of  Niemegk,  a  zealous  adherent 
of  Luther,  had  been  present  at  a  lecture,  delivered  by 
Cruciger  towards  the  end  of  July,  1536.  In  this,  Cruciger 
expressed  the  opinion  that  in  the  article  of  Justification, 
good  works  are  the  condition,  without  which  we  cannot  be 
saved.  Cordatus  was  greatly  and  properly  shocked  at  this, 
for  such  a  form  of  expression  was  totally  opposed  to  the 
doctrine  of  the  Lutheran  Church.  In  the  following  month 
he  wrote  to  Cruciger,  to  call  him  to  account,  on  account 
of  this  wrong  doctrine.  The  professor  did  not  reply. 
Cordatus  wrote  again,  threatening  that  he  would  not  be 
silent  until  he  should  hear  a  recantation  of  this  heresy.    If 


RECREATION    AND    TROUBLE.  145 

this  should  not  bo  done,  ho  ^vould  apply  to  the  theological 
faculty  for  a  decision.  He  also  said  that  there  were  many 
trifling  Theologians  in  Wittenberg,  who  would  rather  read 
aifd  hear  the  dead  Erasmus  than  the  living  Luther.  Now 
Cruciger  replied,  and  defended  his  views.  On  the  ITth  of 
September,  Cordatus  came  to  Wittenberg,  and  visited  Cru- 
ciner.  He  here  heard  that  what  he  had  read  concerning 
the  Gospel  of  John  was  the  work  of  Melanchthon,  who,  as 
Ratzeberger  relates,  in  a  manner  composed  their  lectures 
for  the  professors.  "For  no  labor  was  distasteful  to 
Philip,  and  he  served  every  one  cheerfully."  The  next 
day  Cordatus  went  to  Luther,  and  presented  the  whole 
matter  to  him.  Luther  replied:  "You  are  not  the  first  to 
inform  me  of  this.  Michael  Stiefel  and  Amsdorf  have 
already  asked  me  about  it."  It  is  not  known  how  much 
more  was  spoken  and  resolved,  although  it  seems  that 
Luther  labored  to  suppress  the  difficulty.  Melanchthon's 
journey  of  recreation  was  not  a  little  embittered,  for  he 
received  the  news  of  this  occurrence  in  Wittenberg.  Even 
while  yet  upon  the  road  he  found  it  necessary  to  write  to 
Luther,  Bugenhagen,  Jonas,  and  Cruciger,  in  which  he  at 
length  justifies  his  manner  of  teaching.  He  says :  "I 
never  wished,  and  in  this  particular  point  of  dispute,  I 
have  never  taught  anything  else  but  what  you  all  together 
unite  in  teaching."  He  declared  that  many  had  fallen 
into  the  opinion,  especially  on  account  of  this  proposition — 
"We  are  justified  by  faith  alone,"  that  we  are  justified  by 
the  new  life,  or  the  gifts  communicated  to  us. 

Hence  arose  the  question  :  If  we  are  only  acceptable  by 

Grace,  wherefore  is  the  ncAV  life  required?     Although  he 

highly  praised  good  works,  he  yet  distinctly  states  that 

they  are  neither  the  price  nor  the  merit  of  eternal  life. 

13 


146  LIFE    OP    MELANCHTHON. 

He  prayed  for  Christ's  sake  that  they  should  be  convinced 
concerning  him ;  that  he  had  taught  thus  with  the  best  in- 
tentions, and  not  on  account  of  stubbornness  of  opinion. 
He  had  never  wished  to  hold  opinions  different  from  their 
own,  and  if  they  wished  to  make  him  suspected  and 
estranged,  he  would  rather  remove  far  away  from  them. 
Cordatus  already  circulated  the  report  that  Melanchthon 
would  return  to  Wittenberg  no  more.  But  on  the  5th  of 
November,  a  few  days  after  his  letter,  he  arrived,  and  al- 
most the  first  thing  he  did  was  to  write  a  friendly  and 
conciliatory  letter  to  his  accuser,  in  which  he  reminds  him 
of  old  friendship,  and  says  that  he  should  have  spoken  to 
him  first  of  all,  if  he  found  anything  reprehensible  in  him. 
He  concludes  thus  :  "  This  cause,  in  which  we  are  engaged, 
is  not  our  own,  but  Christ's,  whose  glory  I  truly  desire  to 
serve."  Cordatus  had  raised  considerable  excitement,  which 
spread  even  to  the  Court  of  the  Elector.  Towards  the  end 
of  December,  Cordatus  referred  the  decision  of  this  matter 
to  Jonas,  then  Rector  of  the  University,  who  had  already 
besought  him  to  desist  from  the  accusation.  Another 
event,  however,  put  a  stop  to  this  disagreeable  matter  for 
the  present. 


THE  CONVENTION  AT  SMALKALD.    147 


CHAPTER  XVI. 

THE   CONVENTION   AT   SMALKALD. 

We  have  before  referred  to  the  proceedings  instituted 
by  the  Elector,  -when  he  received  notice  that  Pope  Paul  III. 
was  about  to  convene  a  Council  at  Mantua.  The  Evange- 
lical States  appointed  a  meeting  at  Smalkald,  February  7, 
1537,  in  order  to  deliberate  whether  they  should  accept 
the  invitation  to  attend  the  Papal  diet  or  not.  The  Elec- 
tor, at  the  same  time,  as  Luther  informs  us,  commissioned 
him  "  to  arrange  articles  of  our  doctrine,  in  order  to  see 
if  it  should  come  to  this,  what  and  hoAV  much  we  could  and 
would  yield  to  the  Papists,  and  which  we  finally  intend  to 
adhere  to."  *  This  led  to  the  so-called  "  Smalkald  Articles,'" 
which  were  very  properly  adopted  among  the  Confessional 
writings  of  the  Lutheran  Church.  When  he  had  com- 
pleted this  work,  the  Theologians  from  abroad,  Amsdorf, 
Agricola,  and  Spalatin,  met  with  Luther  and  Melanchthon 
in  Wittenberg,  in  order  to  discuss  these  articles  before 
they  should  be  delivered  at  the  meeting  at  Smalkald.  This 
document  contains  three  parts.  The  first  relates  to  the 
doctrines  of  the  Divine  Majesty,  in  which  both  parties 
were  agreed.  The  second  part  treats  of  the  articles 
"  which  refer  to  the  office  and  work  of  Jesus  Christ,  or 
our  Salvation."  1.  It  speaks  of  Justification  by  Faith 
alone.  "From  this  article,"  it  declares,  "we  cannot  move 
or  let  anything  fall,  if  heaven  and  earth  should  fall." 


148  LIFE    OF    MELANCHTHON. 

2.  They  treat  of  the  Mass  and  Invocation  of  Saints.  3. 
Of  charitable  foundations  and  convents.  And  4.  Of  tlie 
Papacy.  The  third  part  included  the  doctrines  of  Sin,  of 
the  Law,  Repentance,  of  the  erroneous  repentance  of  the 
Papists,  of  the  Gogpel,  of  Baptism,  of  the  Sacrament  of 
the  Altar,  of  the  Keys,  of  Confession,  of  Excommunica- 
tion, of  Ordination  and  Vocation,  of  the  Marriage  of  the 
Priests,  of  the  Church,  of  Justification  and  good  works, 
of  Monastic  Vows,  and  Human  Ordinances.  Luther  says, 
"  These  are  the  articles  to  which  I  must  and  will  adhere 
until  I  die,  if  it  pleases  God ;  and  I  know  of  nothing  in 
them  that  I  can  alter  or  yield.  But  if  any  one  wishes  to 
yield  anything,  let  him  do  it  upon  his  conscience." 

These  articles,  which  are  composed  with  a  truly  Lu- 
theran vigor,  were  highly  approved  of  by  the  Theologians. 
They  subscribed  them  in  Wittenberg.  Melanchthon  also 
signed  them,  and  added  these  remarks:  "I,  Philip  Me- 
lanchthon, also  consider  the  above  articles  right  and 
Christian.  But  concerning  the  Pope,  I  hold,  that  his 
superiority  over  the  Bishops,  which  he  otherwise  possesses, 
should  also  be  conceded  by  us,  jure  humane,  (according  to 
human  right,)  on  account  of  the  peace  and  unity  of  those 
Christians  who  now  yield  obedience  to  him,  and  may  do  so 
in  time  to  come."  Luther  had  disputed  this  human  right 
of  the  Pope,  in  the  article  on  the  Papacy ;  and  surely  not 
without  good  reason.  For  a  Pope,  as  he  was  now  presup- 
posed by  Melanchthon,  had  ncA'er  existed  in  any  place. 
If  he  accepted  the  Gospel,  he  was  no  longer  Pope ;  he 
could  not  longer  be  Pope.  It  was  clearly  an  erroneous 
yielding  to  the  powers  on  the  opposing  side,  and  must  be 
explained  by  Melanchthon's  timidity,  as  is  manifested  in 
his  letter  to  Veit  Dietrich,  January  20:  "When  I  think 
of  the  Convention,  and  of  the  terrible  conflicts,  which,  I 


THE  CONVENTION  AT  SMALKALD.    149 

believe,  will  arise  there,  I  shudder  all  over  my  body."  The 
Elector  was  highly  pleased  with  Luther's  articles,  and  did 
not  agree  with  Melanchthon's  view  of  the  Pope ;  for  he 
saw  very  well  that  they  would  by  this  expose  themselves 
to  future  suppression  and  extermination. 

Towards  the  end  of  January,  Luther,  Melanchthon,  and 
Bugenhagen,  departed  for  Smalkald,  although  Melanch- 
thon's health  was  seriously  affected.  They  passed  through 
Torgau,  Altenburg,  and  Weimar.  In  the  latter  city, 
Luther  preached  before  the  retinue  of  the  Papal  Nuncio. 
He  was  not  afraid  to  complain  that  the  kings  and  bishops 
hated  the  Evangelical  party  more  than  the  Turks.  On  the 
7th  of  February  they  arrived  at  Smalkald,  and  eight  days 
after  this  the  Convention  was  opened.  But  they  had  not 
been  here  long,  when  Luther  became  very  ill  with  violent 
pains  of  the  stone.  Lnmediately  every  attention  was  paid 
by  the  physicians  of  the  princes,  but  in  vain.  Luther 
begged  Melanchthon  to  send  for  Dr.  Sturz,  of  Erfurt,  in 
whom  he  reposed  great  confidence.  Philip  wrote  to  him : 
"  I  beseech  you  to  come  at  once,  and  do  not  fail,  when  such 
a  man  is  in  danger."  He  took  Luther's  illness  much  to 
heart,  which  he  manifested  in  all  his  letters  at  this  time. 
He  wrote  to  Jonas,  "Let  us  pray  to  God  earnestly,  that 
he  would  preserve  him,  and  restore  him  to  health."  Luther 
did  not  wish  to  remain  in  Smalkald  any  longer,  and  had 
himself  conveyed  away.  When  he  was  riding  out  of  the 
gate  of  the  city,  he  turned  to  the  friends  who  were  escort- 
ing him,  with  these  words :  "  God  fill  you  with  hatred 
against  the  Pope !"  This  legacy  to  those  remaining  behind 
was  faithfully  taken  to  heart  by  them. 

The  object  of  this  meeting  of  Smalkald  was,  as  Melanch- 
thon stated  in  a  letter  to  Jonas,  partly  thoroughly  to  dis- 
cuss doctrine,  in  order  to  promote  uniformity  in  all  the 
13* 


150  LIFE     OF     MELANCHTHON. 

churches,  and  partly  also  to  deliberate  to  which  articles 
they  would  adhere  to  the  last,  and  in  which  they  might 
yield  should  any  hope  of  peace  appear.  This,  too,  Avas 
the  Elector's  plan,  but  it  did  not  succeed,  particularly  as 
far  as  yielding  was  concerned,  because  the  more  deter- 
mined Theologians  were  altogether  opposed  to  it.  They 
entertained  the  opinion,  which  was  no  doubt  correct,  that 
to  yield  would  be  explained  as  inconstancy  both  by  friends 
and  foes,  and  the  Emperor  would  only  press  them  more 
urgently  because  they  seemed  to  fly.  Even  a  closer  com- 
parison of  doctrine  did  not  become  popular,  doubtless 
because  they  feared  that  if  disunion  should  arise,  the 
League  would  be  broken.  Luther's  illness  and  departm-e 
also  interfered  with  the  deliberations.  The  Theologians, 
together  with  Bucer  and  Blaurer,  who  represented  the 
upper  Germans,  as  well  as  the  princes,  continued  to  adhere 
to  the  Augsburg  Confession  and  the  Apology.  They  also 
subscribed  the  Smalkald  articles. 

Melanchthon  wrote  to  Jonas,  that,  in  order  they  might 
not  be  idle,  and  play  the  part  of  dumb  persons,  they  had 
received  orders  to  write  something  in  regard  to  the  power 
of  the  Roman  Chief-Priest.  He  applied  himself  to  this 
task,  and  confesses  himself  that  it  was  sharper  than  he 
generally  wrote.  He  still  entertained  the  opinion  that  the 
Council  should  not  be  rejected  unconditionally,  and  did 
not  wish  to  dispute  the  Pope's  right  to  call  such  an  one, 
even  if  he  should  not  be  considered  judge.  Those  who 
were  more  determined,  granted  that  some  of  the  reasons 
of  Melanchthon  were  acute  and  true,  but  they  were  not 
expedient ;  for  even  if  they  should  promise  an  attendance 
of  the  Evangelical  party  in  this  Council,  their  opponents 
would  interpret  this  as  a  submission  to  the  right  of  Papal 
decision.     He  himself  could  not  deny  that  his  views  were 


THE    CONVENTION    AT    SMALKALD.  151 

somewliat  dangerous,  and  finally  yielded  to  the  majority ; 
but  it  drew  forth  sighs  and  complaints,  which  he  poured 
into  the  heart  of  his  friend  Camerarius.  But  he  also  con- 
fesses that  the  lawfulness  of  the  good  cause  affords  great 
consolation,  let  the  consequences  be  what  they  will. 

The  Imperial  Ambassador,  Held,  a  decided  enemy  of 
the  Evangelical  party,  was  to  receive  their  answer.     They 
informed  him  that  they  could  not  approve  of  the  Council 
of  Mantua,  and  therefore  begged  the  Emperor  to  provide  a 
free  Council.     Held  made  many  objections,  and  promised 
that  the  Emperor  would  see  to  it,  that  everything  should 
be  lawfully  decided  in  the  General  Council.    However,  the 
Evano-elical  states  were   not   satisfied  with  such  general 
declarations.     They  delivered   a  written    statement,  pre- 
pared by  Melanchthon,  both  to  him  and  the  Papal  Nuncio, 
Bishop  Vorst  of  Aix,  in  which  they  justify  themselves  for 
declining  to  meet  with  the  Council.     He  proved  in  a  tho- 
rough manner,  that  there  was  no  divine  right  constituting 
the  Pope  the  head  of  the  Christian  Church,  and  that  he 
consequently  deserved  no  obedience.    He  also  disputed  the 
power  of  the  bishops,  because  it  was  merely  founded  upon 
human  regulations.     The  princes  and  divines  assembled  in 
Smalkald  were  so  highly  pleased  with  this  work,  that  they 
subscribed  it  with  joy.     During  this  meeting,  the  Theolo- 
gians present  felt  themselves  urged  to  recommend  a  proper 
appropriation  of  the  possessions    of  the   Church  to  the 
princes.    They  said  in  their  address:  "May  your  electoral 
and  princely  highnesses,  for  God's  sake,  take  this  great 
want  to  heart,  and  exhort  the  states  that  the  possessions  of 
churches   and  convents  be  principally  retained  for   and 
applied  to  the  support  of  churches  and  schools,  which  will 
be  for  the  glory  of  God,  and  the  good  of  the  people,  and 


152  LIFE    OF    MELANCUTHON. 

will  also  prevent  their  dissipation,  Avliich  Avould  injure  the 
Church,  government,  and  country."  The  princes  received 
this  address  in  a  very  gracious  manner,  and  the  Landgrave 
of  Hesse  declared  that  in  this  thing  help  must  be  given  by 
deeds,  and  not  merely  by  words. 

Thus  the  Convention  was  brought  to  a  close,  and  Me- 
lanchthon  rejoiced  to  be  able  to  go  home  again.  On  the 
14th  of  March  he  returned  with  Luther,  who  had  recovered 
again,  and  whom  he  found  on  the  way  to  Wittenberg.  He 
could  not  thank  God  sufficiently  that  his  friend  Luther  was 
well  again,  and  in  all  his  letters  he  calls  upon  his  friends 
to  thank  the  Lord  for  this.  On  the  16th  of  March  he 
wrote  to  Agricola :  "  I  was  seized  by  a  peculiar  sorrow 
when  I  saw  Luther's  danger.  I  was  moved  to  it  by  the 
loss  of  the  Church,  but  also  by  my  love  for  this  man,  and 
my  admiration  of  his  distinguished  and  heroic  virtues.  I 
could  not  but  be  greatly  troubled  at  the  danger  of  such  a 
man.  Therefore,  I  heartily  thank  God  and  our  Lord  Jesus 
Christ,  that  he  has  looked  upon  our  tears  and  sighs,  and 
has  restored  Luther  to  health."  Li  another  letter  he  calls 
upon  Spalatin,  not  only  to  be  thankful  for  this,  but  also 
to  pray  God  "that  he  would  preserve  such  a  teacher  for 
his  Church  for  a  long  time." 


CONPLICTS   IN   THE    EVANGELICAL   CAMP.  153 


CHAPTER   XVII. 

CONFLICTS   IN   THE   EVANGELICAL   CAMT. 

On  tlie  day  after  Lis  arrival  in  Wittenberg  he  wrote  ^o 
Yeit  Dietrich :  "  Wittenberg,  by  the  grace  of  God,  is  still 
quiet ;"  and  as  late  as  the  14th  of  April  lie  VvTOte:  "There 
is  still  peace  here,  and  Christ  grant  tliat  it  may  endure 
for  a  long  time."  He  little  thought  that  conflicts,  which 
should  trouble  him  greatly,  would  soon  break  out  in  this 
camp.  The  dispute  which  had  arisen,  certainly  not  with- 
out Melanchthon's  fault,  was  interrupted  for  a  while  by 
the  convention  at  Smalkald,  but  it  was  not  yet  to  be 
brought  to  a  conclusion.  On  the  14th  of  April,  Cordatus 
addressed  a  letter  to  Melanchthon,  in  which  he  accuses 
him  of  making  Cruciger's  cause  his  own,  and  also  com- 
plains that  unworthy  motives  were  imputed  to  him.  It  is 
true,  Melanchthon  had  made  this  cause  his  own,  and  could 
not  well  do  otherwise.  He  had  invited  Cordatus  to  an 
interview,  by  a  man  named  Ungarus ;  but  he  did  not  corne, 
because,  as  he  himself  confesses  in  the  letter  already  men- 
tioned, he  was  too  much  excited  ^against  Melanchthon,  and 
particularly  because  Melanchthon  had  before  that  pnly 
spoken  jestingly  of  the  whole  matter,  and  his  present  ear- 
nestness was  altogether  unexpected."  He  also  addressed 
a  letter  to  Dr.  Jonas,  then  Rector  of  the  University,  in 
which  he  prays  that  Cruciger  should  be  compelled  publicly 
to  recant  the  error  he  had  publicly  proclaimed.  That  ho 
could  not  now  desist,  in  his  own  name,  from  that  which  he 


154  LIFE    OF    MELANCHTHON. 

had  begun  in  the  name  of  Christ.  Jonas  replied  in  a  very 
haughty  manner,  and  accused  him  of  seeking  notoriety, 
because  he  was  disgusted  with  his  obscurity  and  little 
church,  and  advises  him  to  obey,  and  to  tame  his  violent 
disposition.  But  this  merely  served  to  call  forth  stronger 
letters  from  Cordatus  to  Jonas  and  Melanchthon,  in  which 
he  threatened  that  he  would  apply  to  the  whole  Theological 
faculty.  At  the  same  time  he  also  gave  notice  of  this 
matter  to  Chancellor  Br  lick,  and  said :  "I  cannot  endure 
that  so  great  a  crowd  at  Wittenberg  oppose  the  blessed 
doctrine  of  the  pious  man  Luther,  who  is  indeed  the  only 
Doctor  of  these  things,  and  that  too,  God  knows,  without 
just  cause."  And  besides,  that  ISIelanchthon  had  written 
to  him  yesterday :  "I  have  of  my  own  accord  altered 
many  things  in  my  little  volume,  and  I  rejoice  that  I  made 
these  alterations."  Melanchthon,  in  a  letter  to  Bucer, 
April  23d,  complained  most  bitterly  of  Cordatus,  and  in- 
sisted upon  his  proposition,  that  new  obedience  is  necessary 
to  eternal  life.  In  this  too,  as  in  a  letter  to  Dietrich,  he 
spoke  of  retiring  from  Wittenberg  if  he  should  see  that  the 
conduct  of  Cordatus  met  with  approbation. 

This  dispute  at  last  attracted  the  attention  of  the 
Elector,  who  directed  an  inquiry  to  Luther  and  Bugen- 
hagen.  May  5th,  through  the  Chancellor,  whether  it  was 
true  that  Master  Philip,  Dr.  Cruciger,  and  many  masters 
and  students,  entertained  different  opinions  from  Luther 
and  Pom.eranus  in  some  doctrines.  The  Inquiry  referred 
to  several  points,  especially  to  Justification,  concerning 
which,  Cruciger  is  said,  by  Melanchthon's  direction,  to 
have  taught  publicly  a  year  ago  that  we  are  not  justified 
before  God  by  faith  alone,  "but  that  works  were  also 
necessary,  for  they  are  causa  sine  qua  non,"  (the  condition, 
without  which  we  cannot  be  saved.)     The  Inquiry  also  re- 


CONFLICTS   IN   THE   EVANGELICAL   CAMP.  155 

ferrcd  to  another  point,  according  to  wliicli  men  niiglit 
securely,  and  without  burdening  their  consciences,  receive 
the  Sacrament  in  one  kind.  There  is  also  said  to  be  a  dif- 
ference in  reference  to  "free  -will." 

The  Elector  especially  censured  Melanchthon  for  arbi- 
trarily altering  the  Augsburg  Confession,  which  was  not  a 
private,  but  a  public  Confession.  .  The  people,  too,  were 
highly  displeased  with  this.  He  required  an  answer  to 
this  and  several  other  points.  He  would  rather  suffer  the 
University,  which  had  prospered  under  Melanchthon,  to 
decrease,  than  endure  such  divisions.  Luther  did  not  say 
anything  about  this  to  Melanchthon.  When  a  certain 
Peter  Ravus  was  made  a  Doctor,  on  the  4th  of  June,  Lu- 
ther led  to  the  discussion  of  the  doctrine  of  the  necessity 
of  good  works,  and  rejected  the  formula  that  good  works 
are  necessary  to  salvation.  Cruciger,  who  yielded  at  last, 
wrote  a  lengthy  account  of  this  to  Dietrich.  Cordatus 
was  silent  after  this  public  discussion,  in  which  Melanch- 
thon's  formula  had  been  defeated ;  and  Master  Philip 
himself  besan  to  retract,  no  doubt  because  he  saw  that 
his  formula  might  be  promotive  of  work-righteousness. 
He  simply  wished  to  insist  upon  the  doctrine  that  sanctifi- 
cation  must  necessarily  follow  from  justification.  He 
should  not  therefore  have  adhered  so  obstinately  to  his 
formula  in  the  beo-innins:. 

The  "Inquiry"  of  the  Elector  referred  to  an  opinion, 
that  under  certain  circumstances,  one  kind  of  the  sacra- 
ment might  also  be  distributed.  Melanchthon  had  thus 
advised  the  preacher  Jacob  Shexk,  of  Freiberg,  who  had 
asked  his  opinion  whether  he  should  not  introduce  both 
kinds  of  the  sacrament  into  his  congregation,  even  against 
the  will  of  the  authorities.  This  answer,  which  regarded 
the  circumstances  of  the  case,  and  wished  to  prevent  re- 


156  LIFE    OF    MELANCUTIION. 

bellion  against  tyrannical  princes,  had  been  given  without 
any  consultation  with  Luther.  Shenk  sent  Melanchthon's 
letter  to  the  Elector's  court  at  Weimar.  When  Melanch- 
thon  heard  of  this,  he  was  greatly  incensed.  On  the  16th 
of  July  he  wrote  to  Brenz  that  he  was  here  contending 
with  a  Hydra.  As  soon  as  he  was  done  with  one,  many . 
others  arise.  Another  slanderer  of  Freiberg  had  com- 
plained of  him  to  the  Elector.  He  now  refers  to  the  cause 
which  had  induced  this  friend  and  former  hearer  to  take 
this  stop.  On  the  11th  of  October  he  wrote  to  Camera- 
rius,  that  the  prince  was  present  himself.  For  he  had 
sent  his  Chancellor  to  speak  with  Luther  concerning  this 
matter.  The  result  of  this  interview  was,  that  Luther 
expressed  his  surprise  that  Melanchthon  still  entertained 
such  fancies  ;  and,  on  the  whole,  he  thought  that  Melanch- 
thon did  not  think  much  of  the  sacrament,  and  was  almost 
of  Zwingli's  opinion.  Yet  he  was  not  able  to  say  how  he 
felt  at  heart,  and  did  not  wish  that  so  distinguished  a  man 
should  separate  from  them  and  their  University.  But  if 
he  should  adhere  to  the  opinion  expressed  to  Shenk,  why 
everything  else  must  yield  to  the  truth.  If  for  the  sake 
of  peace,  we  are  to  permit  one  kind,  we  should  also  be 
obliged  to  yield  to  tyrants,  if  they  wished  us  to  teach  that 
works  justify  us.  "I  think,"  said  the  Chancellor,  "that 
it  would  do  no  harm  if  Dr.  Martinus  would  proceed,  and 
speak  earnestly  and  cordially  with  Philip.  There  is  a 
chain  in  these  matters  which  connects  something.  May 
the  Almighty  overrule  it  for  good." 

October  13,  Melanchthon  wrote  to  Dietrich:  "Yester- 
day I  understood  that  several  articles  should  be  presented 
to  me  to  subscribe,  but  I  am  not  certain  of  anything,  be- 
cause everything  is  kept  secret.  Not  only  are  all  who  are 
considered  my  friends  excluded  from  these  interviews  and 


CONFLICTS   IN   THE   EVANGELICAL   CAMP.  157 

deliberations,  but  also  all  those  -who  do  not  seem  to  be  full 
of  the  proper  heat  and  violence.  I  earnestly  hope  that, 
if  they  are  displeased  "with  me,  they  "svill  produce  their 
complaints  openly  and  without  concealment.  I  have  to- 
day prepared  a  defence." 

He  completed  this,  and  met  all  the  accusations  against 
liim,  not  only  in  regard  to  the  Lord's  Supper,  but  also  in 
regard  to  those  other  points  in  "which  he  had  some"what 
changed  his  views.  The  day  on  Avhich  ho  "t\'as  to  make 
his  defence  was  already  appointed,  but  Luther's  illness 
prevented  the  meeting.  Besides  this,  Shenk  went  over  to 
Agricola,  who,  as  is  well  knoAvn,  held  the  erroneous 
doctrine  that  the  law  is  no  longer  to  be  taught  in  the 
Christian  Church.  On  this  account  no  further  notice  was 
taken  of  him. 

The  year  1538  also  brought  him  fresh  troubles.  Li  the 
summer  Melanchthon  had  indeed  been  honored  by  being 
made  Rector  of  the  University,  but  he  was  soon  to  expe- 
rience the  unpleasant  part  of  his  office.  A  young  Master 
Simon  Lemnius,  a  Grison,  had  published  a  small  volume 
of  satirical  poems,  in  which  he  not  only  ridiculed  several 
citizens  of  Wittenberg,  but  also  the  most  worthy  Pro- 
fessors, among  them  even  Luther  and  Melanchthon.  He 
even  made  satirical  allusions  to  the  Elector's  Court.  On 
the  other  hand,  he  praised  Archbishop  Albert  of  Mentz, 
who  indeed  deserved  so  little  praise.  This  part  displeased 
Luther  more  than  all  the  rest ;  and  he  expressed  his  dis- 
pleasure, "  because  this  lampooner  praises  that  miserable 
town-clerk  of  Halle,  (pardon  the  expression,)  Bishop  Al- 
bert, and  thus  makes  a  saint  of  the  devil."  As  many 
were  already  prejudiced  against  Melanchthon,  he  was  sus- 
pected of  secretly  having  countenanced  the  satirical  poems 
of  Lemnius.     For,  among  other  things,  it  was  also  the 


158  LIFE    OF    MELANCninON. 

duty  of  tlie  Rector  of  the  University  to  keep  a  watcliful 
eye  upon  tlie  various  publications. 

It  was  certainly  a  fault  tliat  Melanclitlion  had  overlooked 
this ;  however,  he  did  everything  he  could  to  rectify  it.  lie 
forbade  the  satirist  to  leave  the  city ;  and  when  he  fled, 
and  did  not  appear  after  having  been  summoned  twice,  he 
was  expelled.  However,  his  enemies  were  not  satisfied  yet, 
and  Melanchthon  believed  it  necessary  to  send  a  written 
justification  of  his  conduct  to  the  Elector.  He  proves  that 
he  could  not  have  known  anything  of  this  lampoon,  because 
he  and  his  wife  are  also  attacked  in  two  places  in  the  most 
virulent  manner.  He  had  not  seen  a  page  of  the  book 
until  it  was  handed  to  him,  and  then  he  scarcely  looked 
into  it,  regarding  it  as  an  abject  petition  addressed  to  the 
Bishop  of  Mentz ;  but  when  he  had  examined  it  more  care- 
fully, he  had  forbidden  the  author  to  leave  the  city.  As 
he  had  fled,  and  did  not  appear  to  answer  the  summons,  he 
had  been  expelled  from  the  University  as  a  traitor  and 
calumniator.  Melanchthon  thus  concludes  :  "  This  is  in- 
deed the  truth,  for  by  God's  grace,  unfaithfulness  and 
falsehood  shall  never  be  laid  to  my  charge."  "When  it  was 
said  that  his  son-in-law  Sabinus  knew  something  of  it,  he 
added  to  his  report :  "  I  do  not  know  what  my  son-in-law 
knew  of,  or  did  in  this  matter,  for  he  has  caused  me 
enough  sorrow  in  other  matters,  which  I  must  labor  to 
mend."  This  settled  the  whole  matter.  But  these  re- 
peated attacks  grieved  Melanchthon  exceedingly,  as  appears 
from  various  letters  to  his  friends.  He  once  Avrote  to 
Camerarius,  that  he  felt  in  Wittenberg  as  if  he  was  tied  to 
Mount  Caucasus.  The  continual,  bitter  sorrows  which  had 
been  weighing  upon  his  mind  for  years,  and  his  daily 
anxieties,  were  preying  upon  him  so  much,  that  he  feared 
he  would  not  live  much  longer. 


ASSEMBLY   OF  THE   PRINCES  AT   FRANKFORT.        159 


CHAPTEK  XVIII. 

THE  ASSEMBLY  OF  THE  FRINGES  AT  FRANKFORT,  AND  THE 
VICTORIES  OF  THE  REFORMATION. 

The  Catholics  and  Protestants  assumed  a  more  hostile 
attitude  towards  each  other  ;  but  the  Electors  of  Branden- 
burg and  the  Palatinate  interposed,  and  finally  succeeded 
in  bringing  about  a  meeting  of  the  princes,  in  Frankfort- 
on-thc-Main,  at  the  beginning  of  the  year  1539.  On  the 
31st  of  January,  Melanchthon  also  went  thither.  From 
"Weimar  he  wrote  to  Jonas,  that  there  was  some  hope  of 
peace,  for  the  princes  manifested  their  readiness  to  bring 
it  about.  The  Emperor  and  King  Ferdinand  had  likewise 
sent  ambassadors.  They  were  not  regarded  much  before 
they  had  presented  their  offers  as  to  the  conditions  of  peace. 
But  when  the  Imperial  orator  requested  the  mediators  al- 
ready mentioned  to  make  propositions  for  peace,  according 
to  their  judgment,  a  star  of  hope  seemed  to  arise.  The 
Count  Palatine  and  the  Margrave  hereupon  demanded  a 
form  of  agreement  from  the  Protestants,  in  order  to  learn 
what  they  still  missed  in  the  Nuremberg  Religious  Peace. 
The  Protestants  complied  with  this  request ;  they  demanded 
that  not  only  the  states  of  the  present  time,  but  also  those 
who  should  receive  the  Gospel  in  the  future,  should  receive 
full  liberty,  and  especially  also  that  the  proceedings  of  the 
Imperial  chamber  of  justice  should  bo  stopped.  Thus 
matters  stood  March  4th,  as  Melanchthon  wrote  to  Jonas ; 
but  the  ambassadors  were  stubborn,  and  would  by  no  means 
consent  to  the  proposed  conditions  of  peace.     He  wrote  to 


160  LIFE    OF    MELANCHTHON. 

the  prince  of  Anlialt :  "  May  God  incline  their  minds  to 
the  love  of  peace!"  But  this  did  not  happen;  on  the 
contrary,  the  Imperial  ambassador  overwhelmed  the  Pro- 
testants vrith  accusations,  although  the  mediators  seemed 
more  inclined  to  terms.  Melanchthon  wrote  to  Brenz : 
"  The  matter  has  almost  come  to  that  point,  that,  as  the 
Emperor  said,  the  time  for  arms,  and  not  for  deliberations, 
seems  to  have  arrived.  Yet,  although  I  tremble  Avhen  I 
think  Avhat  a  very  serious  matter  this  is,  I  am  sometimes 
surprised  that  our  friends,  who  are  so  greatly  irritated,  do 
not  break  forth  more  violently." 

They  could  not  cifect  an  agreement.  Thus  time  passed 
on,  and  Melanchthon,  in  the  meantime,  wrote  three  dis- 
courses in  the  German  language.  The  first  treated  of  the 
right  of  defence,  if  they  should  be  attacked  by  their  ene- 
mies ;  the  second  showed  that  upright  persons  could  not 
take  up  arms  against  the  Protestants ;  and  the  third,  that 
all  the  godly  must  assist  them.  Some  disputed  the  right 
of  waging  war  against  the  Emperor.  Two  years  ago  the 
Wittenbergers  had  declared  the  lawfulness  of  this  step, 
maintaining  that  the  Gospel  did  not  oppose  natural  rights 
or  public  laws.  All  hopes  of  an  agreement  diminished 
more  and  more,  and  he  was  obliged  to  write  to  Camerarius, 
on  April  5th:  "We  have  here  been  weaving  the  veil  of 
Penelope.  If  we  have  rejected  one  form  of  peace,  another 
is  laid  before  us,  which  merely  differs  from  the  preceding 
one  in  words,  but  not  in  sense.  Some  maintain  that  they 
are  treacherously  pTocrastinating  this  matter,  but  this  has 
not  frightened  us  as  yet.  I  hope  that  the  Empire  may 
remain  undisturbed,  although  no  fair  conditions  could  yet 
be  obtained  from  the  Imperial  orator.  He  demands  that 
we  should  not  receive  any  new  confederates.  This  shame- 
ful  condition  is  introduced    again  and  again,   with  new 


ASSEMBLY   OF   THE   PRINCES   AT   FRANKrOHT.        IGl 

sophistries,  although  it  has  been  rejected  repeatedly.  In 
this  you  have  the  entire  history  of  the  Convention.  In 
the  beginning,  I  disputed  concerning  a  number  of  points ; 
but  ■when  the  Imperial  ambassador  made  such  unreasonable 
demands,  I  ceased ;  and  if  no  truce  is  made,  we  shall  pub- 
lish the  reasons  which  induced  us  to  reject  those  demands." 
For  this  purpose  he  had  prepared  his  three  German  dis- 
coui'ses.  Luther  understood  the  state  of  things  very  -well 
when  he  wrote ;  that  one  party  wished  an  open  door  for 
the  Gospel,  and  the  other  locked  it ;  and  the  matter  was 
now  so,  that  Christ  and  Belial  must  be  united,  or  one  must 
yield  to  the  other. 

As  the  Kins;  of  Eno-land  still  intended  to  enter  into  a 
league  with  the  Protestants,  and  had  therefore  sent  his 
ambassador,  Christopher  Mouat,  to  the  Convention  at 
Smalkald,  Melanchthon  again  addressed  a  letter  to  him. 
In  his  letter,  dated  April  1st,  he  most  earnestly  urges  the 
King,  that,  as  he  had  already  reformed  some  abuses  in  the 
Church,  he  should  also  abolish  all  remaining  Roman  un- 
godliness. At  the  same  time,  Louis  von  Baumbach  and 
Francis  Burckard,  vice-chancellor  of  the  Electorate  of 
Saxony,  departed  from  Frankfort  to  England.  These 
messengers  were  received  by  the  King  in  a  very  friendly 
manner,  but  they  could  not  induce  Henry  to  reform  the 
Church  according  to  the  principles  of  the  Gospel.  When 
Henry  demanded  again  that  Melanchthon  should  be  sent 
over,  it  was  not  done,  for  they  saw  very  well  that  the  King 
was  not  serious  in  this  fhatter.  He  had  also  received  Me- 
lanchthon's  letter  in  a  very  ungracious  manner.  Henry 
was  an  obstinate  man,  who  pretended  to  be  a  Theologian 
himself.  How  ridiculous  this  his  boasted  learning  was,  is 
apparent,  for  instance,  in  the  argument  he  advances  for 
the  necessity  of  good  works.  He  argued,  because  evil 
14* 


1G2  LIFE    OF    MELANCHTHON. 

works  merit  everlasting  wrath,  it  follows  that  good  works 
merit  everlasting  bliss.    At  the  request  of  the  Elector  and 
the  Landsirave,  Melanchthon   also   addressed  a  letter  to 
King  Francis  of  France,  in  order  to  explain  the  character 
of  the  League  of  Smalkald  to  him.     This  was  brought 
about,  not  for  bad  ends,  but  simply  to  defend  the  Gospel. 
He  thus  concludes  this  letter :  "It  is  much  to  be  desired 
that  the  greatest  monarchs  will  prevent  a  suppression  of 
the  truth  by  unjust  means."     At  last  the  Convention  of 
the  Princes  at  Frankfort  adjourned.    On  the  19th  of  April 
they  agreed  on  a  truce  of  fifteen  months,  and  also  a  reli- 
gious discussion,  to  be  held  in  Nuremberg,  August  1st. 
"We  thank  God,"  Melanchthon  writes  from  Saalfeld  April 
23d,  "  that  no  one  is  permitted  to  begin  war,  and  that  the 
peace  of  Nuremberg  has  again  been  established  and  re- 
newed.    But  this  was  only  gained  by  great  exertions." 

He  was  now  to  have  a  more  agreeable  experience  than 
he  had  been  accustomed  to  for  the  past  few  years.  On 
the  17th  of  April,  Duke  George  of  Saxony,  this  decided 
enemy  of  the  Gospel,  departed  this  life.  It  is  true,  it  is 
said  that  he  passed  from  this  world  with  full  faith  in  the 
Lord  Jesus  Christ.  He  had  already,  in  the  beginning  of 
this  year,  expressed  a  wish  that  a  reformation  of  his  do- 
minions should  be  undertaken.  But  he  Avished  a  Reforma- 
tion like  that  of  King  Henry  of  England.  He  did  not 
wish  the  Scriptures  to  decide,  but  rather  the  traditions  of 
the  first  eight  centuries.  However,  Melanchthon,  together 
with  Chancellor  Brlick  and  Bucer,  had  gone  to  Leipzig  in 
the  beginning  of  January,  in  order  to  negotiate  with 
George  von  Carlowitz,  and  George  Wizel,  who,  after 
having  become  a  Protestant,  had  returned  into  the  bosom 
of  the  Catholic  Church.  These  negotiations,  however, 
were  soon  brought  to  a  conclusion,  because  the  principles 


VICTORIES    OF    THE    REFORMATION.        163 

of  the  two  parties  wer^   entirely  opposed  to  each  other. 
But  no^y,  after  the  accession  of  the  Duke's  brother  Henry, 
the  Reformation  was  accomplished  easily  and  rapidly,  for 
he  was  a  friend  of  Evangelical  truth.     It  was,  indeed,  a 
blessing  that  death  had  carried  off  Duke  George  so  sud- 
denly, for,  as  Melanchthon  relates  in  a  letter  to  Camera- 
rius,  he  intended  to   exclude  his  brother  and  tlio  other 
heirs,  and  to  bequeath  his  dominions  to  King  Ferdinand. 
But  it  is  evident  in  this  case  also,  that  God's  thoughts  are 
often  different  from,  and  always  better  than  the  thoughts 
of  men.     The  new  Duke  had  an  interview  with  the  Elector, 
concerning  the  Reformation  of  his  dukedom,  on  the  5th 
of  May.     May  22d,  Melanchthon,  Luther,  and  Jonas  went 
to  Leipzig,  where  Myconius  and  Cruciger  were  already,  in 
order  to  reform  the  Church  and  University  according  to 
the   Gospel.     On  the   28th  of  May,  they  published  their 
opinion  in  regard  to  the  Reformation  of  the  University,  in 
which  they  declared  that  "  all  government  is  bound  before 
God  to  abolish  and  forbid  false  doctrine  and  false  worship." 
All    preaching,  discussions,  reading,  distribution  of    the 
Sacrament,  and  all  their  ceremonies,  were  to  be  forbidden 
to  the  monks,  because  they  continued    to  practise,   and 
wonld  not  forsake  their  blasphemy.     The  Theologians  of 
the  University  should  be  required  "  to  receive  this  doctrine, 
or,  if  they  should  be  unwilling  to  do  this,  that  they  should 
not  be  allowed  to  lecture,  dispute,  or  preach.     Also,  that 
it  was  highly  necessary  to  introduce   Christian  doctrine 
into  the  schools  and  churches  at  the  same  time."     In  addi- 
tion to  this,  they  proposed  Amsdorf,  Dr.  Hess  of  Breslau, 
or  Alexander  Alesius  and  Ziegler,  as  teachers  of  the  He- 
brew language.     That  it  would  also  be  necessary  to  increase 
the  salaries,  for  twenty  florins  would  no  longer  suffice  in 
these  times,  especially  as  the  professors  were  married.    The 


164  LIFE    OF    MELANCHTHON. 

abundance  of  the  convents  should  be  taken  from  them,  and 
provision  made  for  poor  students  of  Theology,  because 
"  the  rich  do  not  become  pastors  and  preachci'S,  for  alas ! 
they  are  ashamed  of  this  high  service  of  God." 

On  Pentecost  the  Evangelical  form  of  worship  was  in- 
troduced in  Leipzig,  and  Luther  preached  a  powerful 
sermon.  On  the  30th  of  May  we  already  find  our  friend 
Melanchthon  busily  engaged  in  Wittenberg.  But  his  eyes 
were  still  bent  upon  Leipzig,  where  his  two  dear  friends 
Myconius  and  Cruciger  had  to  contend  with  the  powers  of 
darkness.  He  comforted  and  encouraged  them  in  a  letter 
dated  June  6:  "I  pray  God  and  our  Lord  Jesus  Christ  to 
be  with  and  to  preserve  you  in  your  conflicts  and  dangers. 
For  I  have  no  doubt  that  you  have  there  become  acquaint- 
ed with  the  Pharisaical,  yea  diabolical  venom  of  the  enemies 
of  the  Gospel.  But  you  know  that  your  labor  will  redound 
to  the  honor  of  Christ,  and  you  also  know  how  much  the 
Empire  would  be  benefited  by  the  reunion  of  these  coun- 
tries. Therefore  patiently  endure  labor  and  danger  in  so 
important  a  cause."  "We  look  for  your  letters  with  fear- 
ful anxiety,  and  pray  you  to  write  more  frequently.  Here, 
by  the  Grace  of  God,  we  have  peace,  only  Ave  have  almost 
too  much  to  do." 

On  the  24th  of  June  he  wrote  to  Duke  Albert  of 
Prussia :  "  According  to  the  latest  news  we  learn,  that  by 
the  hand  of  God,  the  Gospel  has  had  a  good  and  flourish- 
ing beginning  in  the  dominions  of  Duke  Henry  of  Saxony, 
as  well  as  in  Leipzig  and  other  places.  May  our  Lord 
Jesus  Christ  grant  his  Grace  to  it !  In  Leipzig  they  have 
begun  to  administer  the  sacrament  in  the  true  way,  and 
they  are  also  abolishing  secret  masses."  A  few  days  be- 
fore, Myconius  and  Cruciger  had  a  severe  conflict  with  the 
Dominicans.     The  disputation  lasted  eight  hours.     After 


VICTORIES    OF    THE    REFORMATION.  1G5 

this  tlie  University  renounced  the  Roman  Churcli.  Many 
were,  however,  not  at  all  satisfied  with  this  Reformation, 
which  was  especially  opposed  by  John  von  Maltitz,  Bishop 
of  Meissen.  He  sent  a  memorial  to  the  Duke,  which  was 
either  composed  by  Pflug  or  Witzel,  and  asked  that  the 
reformation  of  the  defects  of  the  Church  should  be  left  to 
him.  The  Duke  sent  it  to  the  Elector,  who  required  an 
opinion  from  his  Theologians  in  regard  to  it.  Mclanch- 
thon  is  the  author  of  this  opinion.  Although  this  Meissen 
Book,  as  the  Bishop's  memorial  was  called,  had  taken  up 
some  portions  of  the  true  doctrine,  in  order  to  be  more 
acceptable,  yet  on  the  whole  it  adhered  to  hereditary 
teachings,  and  found  fault  with  the  Protestants. 

As  Melanchthon,  Luther,  and  Jonas,  appealed  to  the 
Holy  Scriptures,  they  could  easily  refute  the  Bishop's 
book.  They  therefore  declare:  "That  they  announce  to 
the  priests  that  they  would  not  receive  or  approve  of  their 
book  ;  and  that  they  did  not  consider  it  calculated  to  effect 
the  Reformation  and  Improvement  of  the  Church,  nor  to 
bring  about  a  Christian  agreement." 

As  Melanchthon  had  been  so  active  in  the  Reformation 
of  the  Church  and  University  in  Leipzig,  he  was  now  com- 
missioned to  visit  the  Churches  in  the  Duke's  possessions 
in  Thuringia,  and  also  some  cities  in  Meissen.  He  dis- 
charged this  duty,  and  found  a  most  lamentable  state  of 
things.  We  will  extract  some  parts  of  his  report.  Of  the 
minister  at  "VVeissensee  he  says,  that  he  was  unlearned, 
frivolous,  and  led  a  scandalous  life ;  that  the  people  asked 
for  a  good  Pastor,  and  displayed  an  affection  for  the  Gos- 
pel. Of-  the  minister  of  Danstadt  he  says,  that  he  was  a 
highly  vicious  person,  and  should  be  deposed  at  once. 
The  two  preachers  of  Sangerhaus,  although  they  had 
adopted  the  new  doctrine,  were  accused  of  adultery.    The 


166  LIFE    OF    MELANCUTHON. 

minister  in  Freiburg  is  a  venomous  blaspliemer,  sent 
tliitlier  by  Eck,  and  ought  to  be  deposed  forthAvitb.  He 
also  proposed  persons  for  these  vacant  places.  Myconius 
should  be  lent  for  a  time  to  Annaberg.  He  thus  discharged 
his  duty  in  the  region  which  he  had  been  appointed  to 
visit,  in  a  most  earnest  and  conscientious  manner.  He 
also  enjoyed  the  great  satisfaction  of  hearing  that  his 
dearest  friend  in  the  world,  Joachim  Camerarius,  had  been 
called  to  a  Professorship  in  Leipzig,  in  1541. 

He  had  not  long  completed  his  labors  in  the  dominions 
of  the  Duke,  when  he  received  a  call  from  the  Elector  of 
Brandenburg,  JoACHiM  II.,  to  come  to  Berlin,  in  order  to 
give  his  advice  in  regard  to  the  introduction  of  the  Refor- 
mation in  that  country. 

We  have  already  seen  that  the  Elector  had  acted  as 
mediator  in  the  assembly  of  the  princes  at  Frankfort ;  so 
he  also  wished  to  introduce  a  Church  discipline  of  this 
character,  which  was  strongly  tainted  with  Catholicism, 
althouo-h  he  wished  the  preaching  of  the  Gospel  to  remain 
free.  Mclanchthon,  who  met  the  Elector  about  the  12th 
of  October,  induced  him  to  change  his  Church  discipline 
after  the  pattern  of  that  of  Nuremberg,  although  it  still 
retained  much  that  was  Catholic.  He  wrote  to  Dietrich, 
that  private  masses  were  abolished,  that  the  priests  were 
permitted  to  marry,  that  the  invocation  of  saints  was  abo- 
lished, that  the  preaching  of  the  pure  doctrine  was 
enjoined,  and  that  the  Lord's  Supper  was  distributed  in 
both  kinds. 


HELT    IN    A    DANGEROUS    ILLNESS.         1G7 


CHAPTER  XIX.     . 

HELP   IN   A   DANGEROUS   ILLNESS. 

When  lie  returned,  he  found  the  plague  raging  in  Wit- 
tenberg. It  hard  carried  off  his  dear  friend  and  brother- 
in-law,  the  jurist  Sebald  Munsterer,  together  with  his 
wife.  He  received  their  children  into  his  own  house  ;  but 
he  himself  felt  seriously  indisposed,  and  entertained  ear- 
nest thoughts  of  death.  On  the  26th  of  October,  he  wrote 
to  his  beloved  Dietrich  in  Nuremberg,  that  he  was  now 
standing  in  one  of  the  climactcrical  years  of  human  life, 
the  forty-second  year,  which  had  proved  the  year  of  death 
to  many ;  that  his  strength  had  failed,  partly  because  of 
the  sorrows  of  the  soul,  and  partly  on  account  of  his  ex- 
cessive labors.  He  continues  thus  :  "  Although  I  mio;ht 
wish  to  live  somewhat  longer,  on  account  of  my  children, 
and  also  on  account  of  my  books,  yet  I  shall  follow  God 
with  resignation,  whenever  it  pleases  him  to  call  me  away 
from  this  place.  I  am  very  glad  that  you  so  kindly  offer 
your  assistance  to  my  son  (Philip,  then  14  years  old),  and 
I  commend  him  to  you ;  for  he  will  need  the  kindness  of 
his  friends,  when  I  am  gone.  His  moral  character  is  good, 
but  I  cannot  praise  his  temperament ;  and  I  also  believe 
that  he  does  not  possess  sufScient  talent  to  study." 

Although  many  fled  on  account  of  the  plague,  he  was 
determined  to  remain  in  Wittenberg.  "I  will  bear  the 
present  cross,  as  I  have  borne  many  other  things ;  God 
will  put  an  end  to  it."     At  that  time,  when  he  was  very 


168  LIFE    OF    MELANCnTHON. 

weak,  and  suffering  mucli  from  sleeplessness,  he  made  his 
will,  from  which  we  here  present  a  few  extracts,  showing 
his  truly  Christian  disposition.     He  began  by  declaring, 
that  after  the  manner  of  the  fathers,  he  wished  to  prepare 
his  will,  as  a  Confession  for  his  friends  and  children,  in 
order  that  they  might  abide  by  it  at  all  times.     "And  first 
of  all  do  I  return  thanks  to  God,  the  Father  of  our  Lord 
Jesus  Christ,  who  was  crucified  for  us,  the  Creator  of  all 
things,  that  he  has  called  me  to  repentance  and  the  know- 
ledge of  the  Gospel,  and  beseech  him,  for  the  sake  of  his 
Son,  whom  he  has  given  as  a  sacrifice  for  us,  that  he  would 
forgive  my  sins,  accept  of,  and  justify  me,  hear  me,  and 
deliver  me  from  eternal  death,  as  I  also  confidently  trust 
he  will  do.     For  he  has  commanded  us  to  believe  it ;  and 
it  is  a  sin  to  think  our  sins  greater  than  the  death  of  the 
Son  of  God.     I  prefer  him  before  my  sins.     But  I  pray 
that  God  woidd  strengthen  these  beginnings  of  faith,  by 
the  Holy  Ghost,  for  the  sake  of  his  Son,  our  mediator.    I 
am   indeed    troubled    concerning  my  own   sins,   and    the 
offences  of  others  ;  but  I  consider  the  death  of  the  Son  of 
God  greater,  so  that  Grace  is  mightier  than  sin."    He  then 
proceeds  to  confess  his  belief  in  the  Apostles'  and  Nicene 
Creed,  and  the  entire  system  of  doctrine  which  he  had  so 
unequivocally  declared   in  his  Loci  Communes,  and    the 
Epistle  to  the  Romans.    He  warns  his  children  against  the 
Roman  Church,  which  in  many  articles  teaches  the  most 
corrupt  doctrine.     "  I  therefore  beg  my  children  to  obey 
me  in  this,  on  account  of  the  divine  commandment,  that 
they  do  not  connect  themselves  with  the  Papists."     He 
also  particularly  warns  them  against  those  frivolous  persons 
who  should  deny  the  doctrines  of  the  Son  of  God,  and  of 
the  Holy  Ghost,  among  whom  he  especially  mentions  Ser- 
vetus.     He  also  defends  himself  against  the  suspicions  of 


HELP    IN    A    DANGEROUS    ILLNESS.         169 

those  who  have  said  that  he  leaned  to  the  side  of  the  ene- 
my ;  he  calls  God  to  witness  that  he  never  wished  to  do 
so.  He  never  wished  to  spread  any  new  doctrine,  but 
adhered  to  that  doctrine  which  had  been  brought  to  light 
in  these  latter  days,  by  Dr.  Martin  Luther.  He  therefore 
thanks  this  man  of  God,  "  firstly,  because  I  have  learned 
the  Gospel  from  him ;  and  secondly,  on  account  of  his 
particular  kindness  towards  me,  which  he  has  manifested 
in  many  acts  of  kindness ;  and  I  wish  that  he  may  be  al- 
ways revered  as  a  father  by  the  members  of  my  family." 
Then  he  also  gratefully  mentions  the  Elector,  Chancellor 
Brlick,  his  brother  George,  in  Bretten,  Camerarius,  and  a 
number  of  other  friends.  "  I  beseech  them  all  kindly  to 
forgive  all  my  faults,  if  I  have  in  any  respect  offended  any 
of  them  ;  I  never  wished  to  offend  any  one  wilfully."  But 
the  Lord  still  needed  him  for  important  labors  ;  his  health 
gradually  returned,  and  he  could  again  attend  to  his  nume- 
rous duties.  He  published  one  of  his  best  writings,  "  On 
the  Soul,"  about  this  time.  Towards  the  close  of  this 
year,  1539,  Bucer  came  to  Wittenberg  on  account  of  a 
certain  matter,  which  became  a  source  of  much  bodily  and 
mental  distress  to  Melanchthon. 

The  Landgrave,  Philip  of  Hesse,  had  commissioned 
Bucer  to  solicit  the  opinions  of  the  Wittenberg  Theologians 
in  a  peculiar  and  very  delicate  matter.  It  did  not  refer  to 
the  general  affairs  of  the  Church,  but  a  private,  domestic 
affair  of  the  Landgrave.  For  various  reasons  his  affections 
had  become  alienated  from  his  wife,  and  he  believed  that 
it  would  be  better  for  him  to  form  a  new  matrimonial  con- 
nection than  fall  into  sins  of  the  flesh.  Bucer  brought  an 
elaborate  treatise  with  him,  which  justified  this  double 
marriage  of  the  Landgrave,  and  now  only  wished  that 
Luther  and  Melanchthon  should  also  signify  their  approval 


170  LIFE    OF    MELANCIITnON. 

of  tliis  step.  The  two  Theologians  delivered  a  "  secret 
Confessor's  advice,"  on  the  10th  of  December,  in  which 
they  show  that  God  originally  permitted  man  to  have  but 
one  wife,  and  that  this  law,  although  God  bore  with  its 
violation  in  the  Old  Covenant,  was  restored  in  the  New 
Testament.  But  an  exception  should  be  made  in  the  pre- 
sent case  of  necessity,  in  order  to  avoid  greater  evils ;  yet 
without  making  it  public,  so  that  the  enemies  of  the  Gospel 
could  not  cry  out  that  the  Protestants  were  like  the  Ana- 
baptists, who  took  many  wives  at  once.*  With  this  Avished- 
for  advice,  Bucer  departed ;  and  after  the  Landgrave  had 
also  obtained  a  formal  consent  from  his  wife  to  form  a 
second  marriage,  he  was  secretly  married  to  Lady  Margaret 
von  der  Saale,  on  the  3d  of  March,  1540,  at  Rothenburg 
on  the  Fulda.  Melanchthon,  who  was  at  the  time  in  Smal- 
kald  attending  a  convention,  was  also  invited,  without  being 
informed  particularly  of  the  character  of  the  occasion.  He 
was  much  offended  because  he  was  thus  obliged  to  be  pre- 
sent at  the  wedding,  and  never  forgot  this  treatment  of  the 
Landgrave.  But  even  upon  the  present  occasion  he  ex- 
horted him  to  take  better  care  of  pastors  and  the  teachers 
of  the  schools,  to  avoid  the  vices  of  fornication  and  adul- 
tery, and  to  remember  David's  punishment;  also,  to  keep 
this  second  marriage  secret,  and  not  permit  it  to  be  spoken 
of  publicly. 

We  have  but  now  mentioned  that  Melanchthon  was  in 
Smalkald.  He  had  gone  thither  on  the  18tli  of  February, 
1540.     It  Avas  proposed  to  discuss  the  Religious  Conven- 

*  Those  who  wish  to  know  more  of  this  strange  event,  which  has 
so  often  been  used  as  an  argument  against  the  Wittenberg  Reform- 
ers, will  find  a  complete  and  excellent  examination  of  it  in  Dr.  John 
Bachman's  "  Defence  of  Luther  and  the  Reformation  against  the 
charges  of  John  Bellinger,  M.  D.,  and  others."    Page  153. 


HELP    IN    A    DANGEROUS    ILLNESS.  171 

tiou  here,  -which  had  been  called  to  Spire.  The  Theolo- 
gians had  already,  in  obedience  to  the  Elector's  orders, 
delivered  their  opinion,  "  whether  the  Evangelical  princes 
should  enter  into  a  worldly  peace  with  the  Bishops,  and 
whether  they  could  yield  anything  to  them  in  matters  of 
religion."  This  document  was  signed  by  the  Theologians 
on  the  first  of  March.  It  discussed  doctrine,  needful  ex- 
ternal matters,  and  external  indifferent  matters,  (adiaphora.) 
In  the  first  article  of  doctrine,  it  does  not  depart  from  the 
Confession,  and  will  not  yield  anything.  The  second  arti- 
cle enumerates  among  external  needful  matters,  the  aboli- 
tion of  private  masses,  of  the  canon  of  the  mass,  of  monastic 
vows,  of  the  celibacy  of  the  priesthood,  of  the  Invocation 
of  saints,  of  all  magical  ceremonies,  as,  for  instance,  herbs, 
consecration  of  bells,  &c.,  and  required  the  restoration  of 
the  Holy  Sacrament  of  the  Lord's  Supper.  In  this  article 
also  it  does  not  yield  anything.  The  third  article  speaks 
of  external  indifferent  matters,  of  the  power  of  the  Bishops, 
ordination,  reading,  singing,  holidays,  and  other  ceremo- 
nies, and  of  possessions.  They  expressed  the  opinion  that 
if  Princes  and  Bishops  would  accept  doctrine  and  the 
needful  points,  arrangements  might  be  made  with  them  in 
reference  to  the  last  point.  Envoys  were  sent  from  Smal- 
kald  to  the  Emperor,  who  was  in  Belgium  at  this  time,  to 
present  the  peaceful  sentiments  of  the  Protestants  to  him, 
and  to  pray  him  not  to  begin  war.  They  returned  with 
the  most  peaceful  prospects,  for  the  Emperor  expressed  his 
intention  to  institute  further  deliberations  in  re^-ard  to  the 
harmony  of  the  Churches.  After  Melanchthon  had  pre- 
pared another  opinion,  concerning  the  erroneous  doctrines 
of  Sebastian  Franck  and  Caspar  Schwenkfelut,  which  was 
also  signed  by  the  Theologians,  the  Convention  adjourned 
April  15th.     Melanchthon  retm-ned  by  way  of  Erfui't,  and 


172  LIFE    or    MELANCHTnON. 

on  the  4th  of  May  wrote  to  Dietrich  that  the  Emperor  did 
not  as  yet  manifest  any  hostility,  although  he  had  not  pro- 
mised a  certain  peace.  lie,  on  this  occasion,  related  that 
the  Count-palatine  Frederick  had  conversed  with  the  Em- 
peror in  Spain,  and  had  advised  him  to  follow  more  mode- 
rate counsels.  The  Emperor  promised  him  he  would  do 
so.  He  had  not  been  long  in  Wittenberg,  when  he  heard 
that  the  Emperor  was  willing  to  hold  a  convention  at  Spire. 
After  having  written  a  letter  to  the  Emperor  in  Torgau, 
whither  he  had  been  called  by  the  Elector,  he  departed  in 
the  beginning  of  June  to  attend  this  convention,  which, 
according  to  the  last  orders,  was  to  be  held,  not  in  Spire, 
but  in  Hagenau,  in  Alsatia.  It  is  not  to  be  wondered  at, 
that  he  should  have  felt  very  unwell  when  he  departed  from 
Wittenberg,  after  so  many  exertions,  and  recent  recovery 
from  a  severe  illness.  Before  he  departed,  he  deposited  his 
last  will  with  Cruciger.  A  large  concourse  of  students  and 
masters  escorted  him,  and  when  he  was  crossing  the  bridge 
over  the  Elbe,  he  said:  "We  have  lived  upon  Synods,  and 
now  we  shall  die  there."  With  such  thoughts  of  death  he 
departed,  and  reached  Weimar.  Here  he  was  obliged  to 
remain  for  some  time,  because  he  was  not  sure  whether  he 
should  go  to  Hagenau.  Luther,  at  least,  had  written  to 
the  Elector  beseeching  him  to  see  to  it,  "  That  each  and 
every  one  of  the  delegates  should  be  earnestly  commanded, 
that  they  could  not  and  should  not  depart  from  that 
which  has  now  finally  been  harmoniously  agreed  upon  at 
Smalkald." 

Melanchthon,  however,  was  the  person  whose  yielding 
temper  was  most  objected  to.  He  was  at  this  time  filled 
with  indescribable  dread,  because  a  report  reached  his  ears 
that  the  Landgrave  intended  to  publish  the  secret  advice 
of  ihe  Wittenbergers.     He  saw  very  well  that  its  publica- 


HELP    IN    A    DANGEROUS    ILLNESS.  173 

tion  would  not  only  place  liim  in  a  very  doubtful  position, 
but  -would  also  greatly  injure  tlie  cause  of  the  Gospel. 
His  sorrows  almost  consumed  bim,  and  be  tbereforo  wrote 
to  Lutbcr  for  consolation  and  support  in  tbis  matter.  He 
faitbfully  responded  to  tbis  call.  But  tbis  consolation  did 
not  belp  bim,  and  be  became  seriously  ill.  But  let  us  bear 
tbe  account  of  old  Ratzeberger  :  "  As  it  now  also  became 
known  tbat  tbe  Landgrave  bad,  besides  bis  first  wife,  also 
married  Lady  von  der  Saale,  and  it  was  apparent  tbat  tbis 
deed  would  bring  great  disgrace  and  injury  to  tbe  Gospel, 
Master  Pbilip  took  it  very  mucb  to  beart.  For  be  saw,  if 
be  went  to  Hagenau,  tbat  tbis  would  give  tbe  Lutberans  a 
very  severe  blow.  He  was  particularly  grieved  by  tbis, 
because  be  bad  always  looked  upon  tbis  Landgrave,  wbo 
bad  caused  tbis  great  offence,  witb  particular  affection  and 
bope.  However,  some  assert,  tbat  be  fell  into  tbis  distress 
because  be  approved  of  tbis  improper  conduct  of  tbe  Land- 
grave tbrougb  tbe  persuasions  of  bis  Court  Cbaplain, 
Dionysius,  witb  wbicli  tbe  court  was  afterwards  biglily 
displeased.  He  tberefore  became  very  sick  at  Weimar, 
more  on  account  of  sorrow  and  melancboly  tban  anytbing 
else.  His  strengtb  failed  rapidly,  and  certain  deatb 
seemed  to  be  bis  only  prospect.  Wben  be  was  tbus  se- 
riously and  dangerously  ill,  tbe  Elector  sent  for  Lutlier, 
wbo  rode  day  and  nigbt  from  AVittenberg,  in  order  to  see 
Pbilip  before  bis  deatb.  Wben  be  arrived,  be  to  bis  sorrow 
found  bim  as  be  bad  already  beard.  His  eyes  were  already 
dim,  bis  reason  was  gone,  be  could  not  speak  nor  bear,  and 
his  countenance  was  loose  and  fallen ;  baving,  as  Lutber  said, 
a  Hippocratical  countenance.  He  recognized  no  one,  and 
could  neitber  eat  nor  drink.  Wben  Lutber,  unrecognized, 
looked  upon  bim,  be  was  greatly  sbocked,  and  said  to  bis 
15* 


174  LIFE    or    MELANCHTHON. 

companion,  God  forbid  !  how  has  the  devil  abused  this  in- 
strument !  and  immediately  turned  to  the  window  and 
earnestly  prayed  to  God.  Then,  Luther  said,  God  our 
Lord  was  obliged  to  listen  to  me.  For  I  cast  my  burden 
before  his  door,  and  besieged  his  ear  with  all  his  promises 
that  he  would  hear  prayer,  which  I  could  remember  in  the 
Bible,  so  that  he  was  obliged  to  hear  me,  if  I  was  to  trust 
his  promises. 

He  then  took  Philip  by  the  hand,  and  said,  "Be  of 
good  cheer,  Philip,  you  will  not  die  !     Although  God  has 
reason  enough  to  take  away  life,  yet  he  hath  no  pleasure 
in  the  death  of  the  sinner,  but  that  he  should  return  from 
his  ways  and  live.     If  God  again  called  and  received  the 
greatest  sinners  who  ever  lived  upon  this  earth,  namely, 
Adam  and  Eve,  he  will  not  cast  out  thee,  my  Philip,  nor 
suffer  thee  to  perish  in  sins  and  sorrow.  Therefore,  do  not 
give  way  to  despondency,  and  do  not  murder  yourself,  but 
trust  in  the  Lord,  who  is  able  to  kill  and  make  alive, 
wound  and  bind,  scourge   and  heal   again.     For  Luther 
fully  understood  the  troubles  of  his  heart  and  conscience. 
When  he  had  thus  held  and  addressed  him,  Philip  began 
to  draw  his  breath  again,  but  could  not  say  anything  for  a 
lono-  time.     He  then  turned  his  face  towards  Luther,  and 
benan  to  entreat  him  for  God's  sake  not  to  detain  him  any 
longer ;  that  he  was  now  upon  a  good  journey,  and  that 
he  should  suffer  him  to  proceed,  for  nothing  better  could 
happen  to  him.     Luther  replied:  "By  no  means,  Philip; 
you  must   serve   the   Lord  still  longer."     Philip  became 
more  and  more  animated,  and  Luther  immediately  ordered 
them  to  prepare  some  food,  and  took  it  to  him  himself. 
But  Philip  refused  to  taste  it.     Luther  forced  him,  and 
said :  "  Do  you  hear,  Philip  !  you  must  eat,  or  I  shall  ex- 
communicate you.     He  was  prevailed  upon  by  such  Ian- 


HELP    IN    A    DANGEROUS    ILLNESS.  175 

guage,  so  that  he  began  to  eat  a  little,  and  thus  gradually 
regained  strength." 

Melanchthon  himself  said  of  Luther :  "If  he  had  not 
come  I  should  have  died."  The  Elector  also,  who  deeply 
sympathized  with  his  sorrows  and  illness,  comforted  him 
in  the  most  friendly  manner :  "  Although  it  belongeth  to 
God  alone,  according  to  his  good  pleasure,  to  bestow  or 
take  away  courage  and  comfort,  yet  you  on  your  part  must 
not  fail  to  lay  aside  and  forget  the  causes  of  your  trouble, 
which,  thanks  to  God  !  are  not  so  great  in  our  estimation, 
that  they  should  afflict  you  so  deeply.  We  doubt  not  but 
that  Almighty  God  will  soon  restore  your  cheerfulness, 
and  with  it  your  health." 

The  Elector  then  requests  him,  as  soon  as  he  should  be 
able  to  move,  to  come  to  Eisenach,  with  Luther  and  Jonas, 
because  he  needed  them ;  for  letters  and  reports  were  con- 
stantly arriving  from  Hagenau.  He  gradually  recovered, 
and,  although  it  was  with  difficulty,  he  was  able  to  leave 
for  Eisenach  on  the  7th  of  July.  On  the  10th  of  July, 
Luther  wrote  concerning  him  to  Wittenberg :  "  Master 
Philip  has  been  restored  to  life,  as  it  Avere  from  the  grave  ; 
he  looks  sickly,  yet  lively,  jests  and  lives  with  us,  and  eats 
and  drinks  in  his  own  room  and  at  table." 

Melanchthon  himself  wrote  to  Bugenhagen  from  Eise- 
nach :  "  I  thank  you  heartily,  best  and  dearest  pastor, 
that  you  have  comforted  me  in  so  Christian  a  manner, 
while  I  was  absent,  and  visited  with  terrible  afflictions  in 
body  and  spirit,  and  that  at  home  you  assisted  my  wife  by 
your  counsels.  I  still  feel  my  disease,  although  it  has 
abated  somewhat.  If  I  should  remain  alive,  I  will  be  able 
to  say  that  I  have  been  restored  from  death  to  life,  by  the 
power  of  God.  This  is  the  testimony  of  all  who  were 
with  me.     Oh !  that  I  might  thank  God  rightly,  and  live 


176  LIFE    OF    MELANCHTHON. 

for  his  glory !  I  commend  myself,  and  the  Church  of 
Christ,  to  your  prayers.  I  hope  that  he  also  (the  Land- 
grave), -R'ho  has  brought  me  into  this  great  trouble,  warned 
by  my  example,  and  the  writings  of  our  friends,  will  be 
more  modest,  and  not  publicly  defend  a  scandalous  afiair. 
I  have  heard  that  he  promised  to  listen  to  the  counsels  of 
our  friends,"  In  Eisenach,  the  Saxon  and  Hessian  Theo- 
logians conferred  concerning  the  double-marriage  of  the 
Landgrave.  The  Hessian  Theologians,  among  them  the 
court-chaplain,  Dionysius  Melander,  wished  the  permission 
to  publish  the  second  marriage,  to  be  granted  to  their 
Prince.  An  old  account  relates,  that  upon  this  Luther 
attacked  them  in  so  severe  a  manner,  "that  the  water  ran 
down  their  cheeks."  The  Wittenbergers  insisted  that  this 
marriage  should  be  concealed,  like  the  secrets  of  the  Con- 
fessional. On  the  24th  of  July,  Melanchthon  himself 
wrote  to  the  Landgrave,  exhorting  him  to  cover  the  matter, 
and  not  to  give  cause  for  its  public  discussion.  He  should 
prevent  this,  "not  only  on  account  of  the  evil  reports  and 
the  offence,  but  also  because  it  is  no  easy  matter  to  defend 
this  business  plausibly."  The  Landgrave  took  this  to 
heart,  and  for  a  long  time  bore  the  disgrace  he  so  richly 
deserved.  But  Avhen  he  sent  forth  a  pamphlet,  written  by 
Bucer,  yet  without  his  name,  which  endeavored  to  justify 
his  conduct,  Melanchthon  published  a  very  severe  reply 
to  it. 

At  the  close  of  July,  he  returned  to  Wittenberg. 


WORMS    AND    RATISBON.  177 


CHAPTEH  XX. 

W0R:»IS   and   RATISBON. 

The  Convention  at  Hagenau  -svas  not  successful.  The 
Chancellor  of  Treves  here  made  a  proposition,  in  the  name 
of  the  Catholics,  July  6th,  1540,  that  the  points  already 
disposed  of  in  Augsburg,  in  1530,  should  not  be  considered 
now,  but  they  should  merely  discuss  those  on  which  they 
could  not  airree  there.  The  Protestants  would  not  agree 
to  this,  and  declared  "  that  they  could  not  recollect  that 
any  agreement  in  disputed  matters  had  been  reached  in  the 
Diet  held  at  Augsburg."  Finally,  they  obtained  sight  of 
a  writing  of  Dr.  Eck's,  who  had  compared  the  articles 
agreed  upon,  and  they  sent  it  to  the  Elector  with  the 
remark :  "  Your  Grace  will  be  able  to  see  from  this,  in 
what  a  childish  and  improper  manner  they  have  prepared 
these."  The  Convention  adjourned  without  having  come 
to  an  actual  Religious  Conference.  This  was  noAV  to  be 
held  in  Worms,  on  the  28th  of  October  of  the  same  year. 
The  Emperor  was  exceedingly  anxious  for  a  union ;  but 
before  the  meeting  was  opened,  the  Elector  requested  the 
opinions  of  his  Theologians.  In  this  they  resolved  not  to 
acknowledge  the  precedence  or  judicial  power  of  the  Pope 
in  the  Council,  and  also  to  reject  those  articles  marked  by 
Eck  as  agreed  upon.  The  Elector  positively  enjoined  upon 
his  ambassadors,  by  no  means  to  depart  from  the  meaning 
or  the  words  of  the  Augsburg  Confession.  Whenever 
Melanchthon,  in  his  letters,  referred  to  the  coming  religious 
conference,  he  always  expressed  the  wish:  "Oh  !  that  God 


178  LIFE    OF    MELANCHTHON. 

would  incline  the  hearts  of  the  princes  to  magnify  his  glory, 
and  to  seek  wholesome  peace  !" 

On  the  18th  of  October,  he  set  out  with  Cruciger.  In 
Leipzig  they  took  along  with  them  the  professors  Sheubel, 
and  Andrew  France,  called  Camicianus ;  and  in  Eise- 
nach, Justus  Menius,  selected  instead  of  Myconius.  In 
Gotha  he  prepared  the  Protestation,  in  which  he  showed 
"  how  the  Protestants  should  act  in  the  present  Conference, 
and  whether  the  spiritual  ambassador  is  to  be  acknowledged 
as  judge  in  disputed  questions."  On  the  31st  of  October 
they  reached  Worms  ;  and  November  2d,  he  already  wrote 
to  Camerarius  about  the  "shameless  hypocrites,"  Eck, 
Cochlccus,  Nausea,  Mensinger,  and  others,  who  had  been 
appointed  to  attend  this  Conference  in  behalf  of  the  Catho- 
lics. "  These  men  will  pronounce  sentence  upon  our  heads, 
although  they  do  not  understand  our  cause,  and  are  burn- 
ing with  hatred,  and  have  stained  their  hearts  and  hands 
with  the  blood  of  the  godly.  But  if  an  opportunity  should 
present  itself  to  explain  our  affairs,  I  shall  with  God's  help 
endeavor  to  unfold  those  useful  views  which  we  contend 
for,  clearly,  truly,  and  without  perversion.  This  I  can  do 
so  much  better,  because  I  have  ceased  to  regard  the  will 
of  the  princes,  and  on  this  account  have  an  easier  con- 
science than  I  had  before."  And  to  Dietrich  he  wrote : 
"Even  if  Spanish  and  French  gentlemen  were  standing 
before  the  gates,  I  Avould  not  approve  of  these  double- 
tongued  articles."  He  adhered  steadfastly  to  this  resolu- 
tion. But  the  Convention  was  not  opened  for  a  long  time, 
owing  to  the  delay  of  the  Imperial  Commissioner,  Gran- 
VELLA,  "of  whom  it  is  said,  that  he  is  at  present  the  heart 
of  the  Emperor  Charles-,"  although  the  Papal  Nuncio,  a 
brother  of  the  well-known  Cardinal  Campegius,  had  arrived 
at  the  proper  time. 


won  MS    AND    RATISBOX.  ITO 

He  formed  the  centre,  around  -whom  the  enemy  gathered 
to  discuss  their  plans.     More  and  more  enemies  arrived  in 
Worms,  in  order  that  they  might  command  a  respectable 
position    on   account  of  their  numbers.     "But   God,  the 
Father  of  our  Lord  Jesus  Christ,  -will  protect  us,  whom  do 
you  also  call  upon  to  preserve  and  rule  his  Church," — 
thus  Melanchthon  wrote  to  Jonas.     The  Protestants  enter- 
tained the  hope  that  Granvella  "  would  exert  himself  to 
obtain   peace,  even  if  no  union  or  agreement  could  be 
efi'ected."     Melanchthon  at  this  time  did  not  visit  any  of 
the  decided  enemies ;  ho"\vever,  he  went  to  a  few  of  those 
who  wished  to   be   considered    somewhat   moderate.     He 
wrote  to  Dietrich:  " These Avish  to  persuade  me  to  consider 
the  whole  diiferencc  a  mere   contention   about  words.     I 
answered,  as  Aristides  said  to  Themistocles,  that  Athens 
would  not  have  peace  until  they  both  should  be  drowned 
in  the  sea ;  so  we  also,  on  both  sides,  deserved  the  severest 
punishment  if  we  were  confusing  the  Chm-ch  by  a  mere 
contention   about  words."     At   last  the  Imperial  Envoy 
Granvella  arrived,  November  22d,  and  opened  the  session 
on  the  25th  with  an  address,  in  which  he  entreated  the 
States  with  tears  to  come  to  an  agreement,  and  conjured 
them  to  "unite  again  the  rent  mantle  of  Christ,  and  think 
of  your  name  as  Christians  which  you  received  in  Holy 
Baptism,  and  also  of  your  own  highly-renowned  German 
nation."     They  disputed  a  long  time  as  to  the  manner  in 
which  the  relio;ious  discussion  should  be  conducted.     The 
Catholics  Avould   have    preferred    settling  the    matter  as 
rapidly  as  possible  without  entering  upon  a  regular  dis- 
cussion, although  the  final  decree  of  Hagenau,  and  also  the 
Imperial  Proclamation,  demanded  that  the  separate  articles 
of  the  Augsburg  Confession  and  its  Apology  should  be  de- 


180  LIFE    OF    MELANCHTnON. 

bated  in  a  friendly  and  Christian  manner,  but  not  so  as  to 
be  obligatory. 

AYliile  these  useless  negotiations  were  carried  on,  Me- 
lanchthon  was  surjjrised  by  a  visit  from  Camerarius  on  the 
9th  of  December.  This  was  an  excellent  opportunity  for 
interchange  of  thought  and  friendly  conversations.  When 
Camerarius  returned,  Melanchthon  sent  a  letter  to  the 
physician  FucHS,  in  Tubingen,  by  him  :  "  I  have  been  re- 
stored from  death  to  life  so  short  a  time,  that  I  still  bear 
about  the  remains  of  my  sickness  and  sufferings.  I  am 
heartily  obliged  to  Joachim,  that  he  wished  to  alleviate 
these  by  his  visit." 

When  Eck  had  prepared  a  form  of  agreement  on  the 
articles  of  Original  Sin  and  Justification,  concerning  which 
there  was  a  great  difference  of  opinion,  the  Catholics  were 
anxious  that  it  should  be  brought  to  vote.  Eck  must  have 
considered  his  form  a  very  excellent  one,  for  he  in  various 
places  made  use  of  the  ridiculous  expression,  that  they 
could  not  obtain  a  better  one  from  Calcutta  in  India.  The 
Catholics  were  not  at  all  pleased  when  even  the  envoys  of 
the  Palatinate,  of  Brandenburg,  and  Jiilich  would  not  ac- 
cept of  this.  Melanchthon  wrote  to  Luther :  "  These 
acknowledged,  in  a  modest  but  determined  manner,  that 
they  approved  of  our  opinions,  as  included  and  explained 
in  the  Confession  and  Apology."  In  a  memorial  addressed 
to  Granvella  by  Melanchthon,  the  Protestants  demanded 
that  the  matter  should  be  discussed  in  a  calm  and  Christian 
manner  in  the  public  assembly,  and  rejected  the  secret 
movements  of  their  opponents,  who  merely  wished  ambi- 
guous and  entangling  articles  subscribed.  On  December 
22d  he  also  addressed  a  private  letter  to  Granvella,  in 
which  he  lays  before  him  the  necessity  of  a  public  discus- 
sion, and  says :  "  The  Church  will  be  benefited  if  we  esta- 


WORMS    AND    R  A  T  I  S  B  0  N .  181 

blish  a  pure  and  useful  doctrine.  I  am  conscious  of  my 
own  weakness  ;  yet  as  far  as  I  am  concerned,  I  do  not  fear 
the  judgment  of  honorable  and  learned  men,  nor  moderate 
counsels."  After  long  debates,  it  was  at  last  agreed  upon 
that  Eck  and  Melanchthon  should  debate  the  matter  in  the 
presence  of  all.  ■  At  last,  January  14th,  1541,  they  began 
the  debate,  in  the  presence  of  the  Imperial  envoy  Gran- 
vella.  Melanchthon  published  an  account  of  this  discus- 
sion, which  lasted  but  four  days.  We  will  present  parts 
of  this,  to  show  that  notwithstanding  all  his  love  of  peace, 
he  also  adhered  steadfastly  to  the  truth. 

An  old  account,  speaking  of  his  and  Eck's  speeches, 
says  that  they  compared  with  each  other  like  the  song  of  a 
nightingale  with  that  of  a  raven.  They  first  discussed 
Original  Sin.  Eck  opened  the  debate,  and  at  once  asserted 
the  Augsburg  Confession  and  Apology  handed  to  him  had 
been  altered  in  many  articles,  and  did  not  agree  with  the 
former  ones.  It  Avas  certainly  an  arbitrary  act  on  the  part 
of  Melanchthon,  to  make  alterations  in  those  documents, 
which  had  acquired  a  public  character.  But  he  explained 
that  his  alterations  did  not  affect  the  substance,  but  merely 
the  form  of  expression,  which  was  "milder  and  clearer" 
now.  Eck  was  not  at  all  willing  to  grant  this,  especially 
when  he  regarded  the  tenth  article,  on  the  Lord's  Supper. 
However,  he  proceeded,  passing  over  the  first  article,  be- 
cause both  sides  agreed  in  this,  and  came  to  the  second 
article,  of  Original  Sin.  He  was  not  willing  to  admit  that 
it  was  really  Sin,  but  it  is  merely  a  want  of  hereditary 
righteousness,  not  of  remaining  gifts ;  and  the  evil  lust, 
which  remains  after  Baptism,  cannot  be  properly  called 
Sin.  Melanchthon  says :  "  Eck  has  at  last  admitted  that  the 
evil  inclination,  which  remains  in  the  saints,  is  a  fault,  op- 
posed to  God's  commandment ;  but  the  word  sin  he  wished 
16 


182  LIFE    OF    MELANCHTHON. 

to  be  confined  to  unforgivcn  sins."  Eck  had  disputed  in 
the  same  way  in  Augsburg,  But  secretly  he  had  said  here 
and  there  that  the  views  of  the  opposite  side  were  really 
true.  Melanchthon  writes:  "What  a  crime  against  his 
convictions,  that  he  should  defend  such  a  thing !  But  I 
trust  that  he  has  been  refuted  in  a  sufficiently  clear 
manner." 

Granvella  listened  very  attentively,  and  it  is  said  of 
him,  that  he  declared  he  would  faithfully  report  everything 
to  his  Sovereign,  and  also  what  he  thought  of  the  cause 
of  the  Protestants,  Avhich  was  not  as  foolish  as  their  oppo- 
nents represented  it  to  be.  They  disputed  on  Original 
Sin  for  four  days,  and  at  last  Eck  proposed  a  form  of 
agreement  which  did  not  oppose  the  Augsburg  Confession. 
They  were  now  about  to  proceed  to  discuss  the  article  of 
Righteousness,  or  Justification,  for  which  Melanchthon  Avas 
very  anxious ;  but  on  January  18,  an  Imperial  decree  was 
published  to  the  assembly,  which  postponed  this  Beligious 
Conference  to  the  diet  soon  to  be  held  in  Ratisbon.  Thus 
they  left  Worms  again,  and  were  obliged  to  confess  that 
their  journey  had  been  entirely  unsuccessful. 

All  were  now  eagerly  waiting  for  the  diet.  Melanch- 
thon, in  a  letter,  says  :  "  God  grant  Grace,  that  something 
profitable  for  the  Churches  and  the  general  peace  may  be 
accomplished  at  this  diet."  Yet  he  looked  forward  to  this 
diet  with  a  troubled  heart,  not  because  he  feared  a  reli- 
gious discussion  with  the  enemy,  but  rather  because  he  did 
not  approve  of  the  plans  of  the  Evangelical  princes,  par- 
ticularly those  of  the  Landgrave  Pliilip.  Concerning  the 
latter  he  expressed  himself  in  the  very  strongest  terms. 
Luther  had  entreated  the  Elector  to  excuse  Philip  from 
this  journey ;  but  the  Elector  could  not  grant  this  request, 
because  he  needed  able  men  at  this  diet ;  yet  he  also 


WORMS    AND    RATISBON.  183 

trusted  confidently  that  as  he  "  intended  to  abide  fiilthfully 
to  the  end  in  the  truth  revealed,  and  the  pure  doctrine  of 
the  divine  veord,"  so  also  -would  all  the  other  allies  in  the 
faith  present  at  this  diet  "  steadfastly  adhere  to  that  Avhich 
becometh  the  honor  of  God,  and  the  extension  of  his  savins: 

^  CD 

word."  The  Elector,  deeply  interested  in  the  preservation 
of  pure  doctrine,  gave  explicit  directions  to  his  counsellors 
how  they  were  to  act  in  Ratisbon.  He  particularly  re- 
garded Melanchthon  with  a  watchful  eye.  He  was  ordered 
to  reside  Avith  the  counsellors  of  the  Elector.  If  any  pei'- 
son  wished  to  converse  with  him  there,  it  should  be  done 
in  the  presence  of  the  counsellors.  "  And  altogether 
Philip  should  take  heed  not  to  go  out  too  much,  but  rather 
remain  in  his  lodgings  and  vdth  the  counsellors,  even  as 
he  himself  will  best  know  how  he  ouo-ht  to  act." 

O 

He  departed,  with  Cruciger,  on  the  14th  of  March. 
From  Leipzig  he  wrote  home :  "  May  God  bless  and  over- 
rule this  journey  and  all  our  acts,  that  they  may  be  under- 
taken for  the  honor  of  God,  the  growth  of  the  Gospel,  the 
welfare  of  the  Church,  and  the  peace  of  the  Empire." 
March  16,  in  the  evening,  he  reached  Altcnburg,  and  there 
united  with  the  other  delegates.  But  on  the  Bavarian 
frontier  he  met  with  a  misfortune,  for  the  carria<>-e  Avas 
overturned,  and  he  strained  the  wrist  of  his  right  hand  so 
seriously  that  he  could  not  use  it ;  and  it  was  thought  for 
some  time  that  it  was  broken.  He  not  only  arrived  in 
Ratisbon  in  great  pain,  but  could  not  use  his  hand  for  a 
considerable  time.  He  dictated  his  letters  to  Cruci"-er, 
whom  he  therefore  called  his  "other  self."  On  the  4th 
of  April,  he  for  the  first  time,  and  with  great  difiiculty, 
wrote  to  Eber  in  Wittenberg,  and  expresses  the  wish  that 
God  might  make  him  a  useful  instrument  in  the  Church. 
On  the  following  day  the  diet  was  opened  by  the  Emperor 


184  LIFE    OF    MELANCIITIION. 

himself.  He  expressed  his  wish  to  restore  harmony,  and 
thought  the  best  way  to  accomplish  this  would  be  to  ap- 
point honorable  and  peaceable  persons,  who  should  discuss 
the  contested  articles  of  religion,  and  endeavor  to  bring 
about  a  compromise.  They  should  then  make  a  report, 
and  finally  consult  with  the  Papal  nuncio  Contarini, 
whom  the  Emperor  called  a  friend  of  peace.  Melanch- 
thon  wrote  to  Dietrich :  "  This  is  a  dangerous  business, 
and  therefore  our  friends  have  been  disputing  for  two  days 
among;  themselves.  The  more  determined  of  them  will 
only  agree  to  a  continuation  of  the  discussion  of  Worms, 
but  others  are  willing  to  permit  the  Emperor  to  try  this 
new  way."  The  opinion  of  the  latter  was  at  last  given  to 
the  Emperor  as  the  decision  of  the  Protestants.  He  ap- 
pointed Pflug,  Eck,  and  Groper,  of  the  Catholics ;  and 
Mclanchthon,  Eucer,  and  Pistorius,  of  the  Protestants,  to 
discuss  the  articles.* 

The  Cotmt  Palatine  Frederick,  and  Granvella,  were  to 
officiate  as  moderators  during  this  discussion ;  and  some 
other  persons  were  also  appointed  to  attend  as  hearers  and 
witnesses.  Burkard,  in  a  letter  to  chancellor  Brlick,  thus 
judges  the  different  speakers  at  this  Conference:  "What 
hope  of  the  spread  of  truth  can  be  entertained,  when  they 
take  the  drunken  Eck  for  such  important  matters,  who 
values  wine  more  than  all  religion  ?  Julius  (Pflug)  is  alto- 
gether dependent  upon  the  Pope ;  the  third,  Groper,  is  a 
worthy,  modest,  and  not  unlearned  man,  but  he  will  be 
overcome  by  the  noise  on  the  one  side,  and  by  craftiness 
on  the  other,  and  perhaps  he  will  also  introduce  his  own 

*  Melanchthon  wrote  an  enigma  upon  the  names  of  these  persons, 
playing  upon  the  German  words  Pflug  (plow),  Eck  (harrow),  Groper 
(digging),  &c.  As  this  could  not  retain  its  meaning  in  a  translation, 
we  have  omitted  it  from  the  text. — T. 


■WORMS    AND    RATISBON.  185 

peculiar  opinions,  which  do  not  altogether  agree  with  the 
truth  of  the  Gospel.  I  have  confidence  in  all  our  Theolo- 
gians here  present,  and  am  convinced  that  they  will  not 
forsake  the  truth." 

Before  the  debate  began,  the  Emperor  summoned  them 
into  his  presence,  and  exhorted  them,  in  a  very  conde- 
scending manner,  that  they  should  transact  this  matter  in 
a  friendly  manner,  and  not  lose  sight  of  the  glory  of  God, 
and  the  general  welfare.     The  Catholics  novf  wished  that 
they  would  begin  with  the  disputed  articles,  the  Lord's 
Supper,  the  power  of  the  Church,  the  pope,  masses,  secret 
masses,  monastic  vows,   celibacy  of  priests,  and  the  one 
kind  in  the  Sacrament,  and  then  pass  over  to  the  articles 
of  Justification,  of  merit,  and  of   good  works.     By  this 
we  can  easily  see,  that  at  the  outset  they  were  anxious 
to   frustrate    the    discussion.      But   when    the    discussion 
was    about   to    begin,  on  April    27th,  the    Emperor  pre- 
sented a  book,  which  contained  an  attempt  to  reconcile 
these  articles,  with  the  direction  "that  the  persons  selected 
should  examine  it,  and  correct  whatever  was  opposed  to 
Holy  Scripture,  but  suffer  everything  Christian  to  remain." 
This  book  was  afterwards  called  the  Ratishon  hooJc,  and 
also  the  Ratishon  Interim,  and  was  known  to  the  Witten- 
bergers  before.     For  the  Margrave  Joachim,  of  Branden- 
burg, had  already  sent  it  to  Luther,  that  he  might  give  his 
opinion,  as  early  as  February  4th.     Luther  said  of  it : 
"  These  people  (the  authors  of  the  book),  whoever  they  are, 
mean  very  well,  but  their  propositions  are  impossible,  and 
such  as  the  Pope,  Cardinals,  Bishops,  and  Prebendaries, 

can  never  agree  to Besides  this,  it  contains  many 

points  which  our  side  will  not  and  cannot  adopt.    The  best 
thing  to  be  done,  would  be  to  appoint  pious  and  learned 
men  to  judge  what  and  where  is  God's  word."    The  author 
IG* 


186  LIFE    OF    MELANCHTHON. 

of  the  book  was  not  known  with  certainty ;  some  looked 
upon  Wizel  as  the  author,  others,  Groper.  Mehmchthon 
believed  that  Groper  had  prepared  it,  with  the  help  of  a 
young  Imperial  Counsellor,  Gerhard  Volcruck,  and  also 
Bucer's ;  that  he  had  presented  it  to  Capito,  and  then  sent 
it  to  the  Landgrave  Philip,  and  the  Elector  of  Branden- 
burg. By  the  last  it  had  been  sent  to  Luther.  The  book 
contained  23  articles,  which  were  treated  in  such  a  manner 
that  they  could  be  called  half-Catholic,  and  half-Protestant. 
Thus  it  came  to  pass  as  Luther  had  said,  that  it  neither 
gave  satisfaction  to  the  Catholics  nor  to  the  Protestants. 
But  as  the  Emperor  valued  it  highly,  and  wished  it  to  be 
made  the  basis  of  their  deliberations,  this  was  done,  "  al- 
though I  was  much  afraid,"  says  Melanchthon,  "that  this 
book  would  cause  no  little  strife."  They  passed  over  the 
first  articles,  of  creation,  the  perfect  state  of  man  before 
the  fall,  of  free  will,  of  the  origin  of  sin,  and  of  original 
sin,  without  any  .difiiculty.  Now  they  came  to  the  article 
on  Justification.  This  was  not  at  all  satisfactory  to  either 
party,  and  therefore  they  substituted  another.  Eck  had 
proposed  a  formula,  but  Melanchthon  objected  to  it.  They 
disputed  about  it  for  several  days,  and  at  last  agreed  to  a 
formula,  concerning  Avhich  the  Saxon  counsellors  wrote  to 
the  Elector,  that  in  the  main  it  was  not  opposed  to  the 
Augsburg  Confession  and  the  Apology,  "and  that  the 
words  employed  were  sufficiently  clear,  so  that  it  could  not 
be  perverted  to  a  misunderstanding."  The  counsellors 
highly  commended  the  firmness  of  their  Theologians,  and 
Melanchthon  in  particular.  They  relate  to  the  Elector, 
that  Melanchthon  had  expressed  himself  before  all  the 
Theologians  and  Granvella,  to  tlie  following  effect :  "  that 
he  would  rather  die  than  yield  anything  against  his  con- 
science and  the  truth,  for  it  Avould  bring  about  his  death, 


WORMS    AND    RATISBON.  187 

for  lie  could  not  reconcile  it  to  his  conscience."  But  the 
Elector  was  by  no  means  pleased  with  the  formula  of 
agreement  in  regard  to  justification,  which  thcj  had  sent 
to  him;  for  he  thought  that  their  opponents  wished  "either 
entirely  to  cast  aside,  or  at  least  obscure,  the  doctrine  that 
we  are  saved  by  faith  alone."  He  therefore  laid  this  for- 
mula before  Dr.  Luther  and  Pomeranus,  who  could  not  but 
say  that  it  might  easily  lead  to  a  misunderstanding.  He 
therefore,  ISIay  13th,  informed  his  counsellors  that  he  could 
not  possibly  agree  to  it.  However,  Luther  entreated  the 
Elector  "  not  to  write  too  severe  a  letter  to  Melanchthon 
and  his  friends,  lest  he  should  again  trouble  himself  to 
death.  For  they  have  still  retained  our  beloved  Confes- 
sion, and  have  adhered  steadfastly  to  this,  even  if  every 
thing  else  should  fail."  The  Elector,  who  had  intended  to 
go  to  Ratisbon  himself,  now  remained  at  home,  and  sent 
Amsdorf,  a  man  who  strictly  adhered  to  the  Confession,  in 
his  place.  He  and  the  Duke  of  Pomerania  arrived  in 
Ratisbon  on  the  13th  of  May. 

The  next  point  to  be  discussed,  was  the  article  of  the 
Church.  It  was  very  easy  to  predict  that  this  AA'Ould  be 
an  apple  of  discord,  for  the  Ratisbon  book  maintained  that 
there  must  be  a  power  in  the  Church  to  interpret  the  Bible, 
and  that  private  individuals  did  not  enjoy  this  power;  also, 
that  no  private  individual  has  the  right  to  oppose  the 
majority.  Much  contention  ensued,  in  which  Granvclla 
himself  mingled,  and  said  to  Melanchthon,  he  should  read 
the  article  more  carefully.  Melanchthon  replied,  "that  he 
had  read  it  frequently,  and  even  in  Wittenberg ;  but  they 
should  know  that  he  could  not,  and  would  not  approve  of 
it.  For  if  the  power  referred  to  by  them,  was  to  be  given 
to  the  Councils,  many  errors  of  former  Councils  must  be 
sanctioned,  and  posterity  would  also  be  grievously  buixleued 


188  LIFE    OF    MELANCHTIION. 

thereby."  Melanclitlion  was  so  determined  that  they  could 
not  agree,  and  they  were  obliged  to  pass  on  to  other  arti- 
cles. The  book  next  spoke  of  the  doctrine  of  the  Sacra- 
ments. Melanchthon  consented  to  retain  Confirmation, 
although  all  abuses  connected  Avith  it  should  be  abolished, 
the  Catechism  studied  diligently,  and  "true  and  earnest 
prayer"  connected  with  it. 

When  the  article  on  the  Lord's  Supper  was  made  the 
order  of  the  day,  it  caused  a  violent  debate,  which  lasted 
for  eight  days.  The  Catholics  presented  a  formula  de- 
claring transubstantiation,  and  maintained  all  the  abuses 
which  had  crept  into  the  Eoman  Church  on  account  of  this 
false  doctrine.  Melanchthon  had  before  given  the  warning 
in  vain,  that  Eck  ought  not  to  be  permitted  to  indvilge  in 
his  bullying  and  abusing,  otherwise  "he  might  kindle  a 
fire  which  he  would  not  be  able  to  extinguish."*  The 
Protestants  referred  to  the  gross  abuses  attending  the  car- 
rying about  and  adoration  of  the  Sacrament,  and  also 
spoke  of  the  ridiculous  case  which  had  already  been  dis- 
cussed by  the  Catholics  in  their  own  writings,  what  a  mouse 
was  eating  when  she  gnaws  the  consecrated  bread.  The 
Protestants  adhered  to  the  doctrine  of  the  Bible  and  of  the 
ancient  Church,  that  the  Sacraments  are  only  Sacraments 
when  they  are  used,  and  not  so  when  they  are  not  used. 
It  was  during  this  contest,  manfully  waged  by  the  Protest- 

*  Eck,  during  the  heat  of  disputation,  made  use  of  some  puzzling 
sophism,  at  which  Melanchthon  paused  to  revolve  the  statement  in 
his  mind,  and  at  length  replied:  "I  will  give  you  an  answer  to- 
morrow." "Oh,"  said  his  antagonist,  "there  is  no  merit  or  honor 
in  that,  if  you  cannot  answer  mo  immediately."  To  which  he  re- 
plied in  these  memorable  words  :  "  My  good  Doctor,  I  am  not  seek- 
ing my  own  glory  in  this  business,  but  truth  ;  I  say  then,  God 
willing,  you  shall  have  an  answer  to-morrow." — {Adam.  Lives  of 
Germ.  Theolog.     Cox.) 


WORMS    AND    RATISBON.  189 

ants,  that,  as  Melanclithon  tells  us,  "  Eck  became  sick, 
having  become  too  excited,  perhaps,  and  drinking  so  exces- 
sively afterwards,  that  a  fever  followed."  The  articles  on 
Confession  and  Satisfaction  again  led  to  violent  discussions, 
because  Groper  insisted  upon  the  enumeration  of  particular 
sins.  He  thought,  as  the  Church  had  the  right  of  binding 
and  loosing,  this  was  a  court  of  justice,  where  it  was  neces- 
sary for  the  Judge  to  hear  the  case  ;  and  because  in  Con- 
fession, satisfaction  was  imposed  to  heal  the  Avounds,  the 
priest  ought  to  know  beforehand  whether  the  injury  is  great 
or  small.  Melanchthon  disproved  these  propositions,  and 
proposed  a  milder  article.  Granvella  was  greatly  dis- 
pleased at  this,  and  said  "many  evil  words"  to  Melanch- 
thon. "So  that,"  he  relates  himself,  "the  next  day,  at 
the  beginning  of  the  debate,  I  complained,  and  said  if  it 
was  intended  that  I  should  not  express  my  opinions,  I 
would  stay  away  in  future."  The  Envoy  excused  himself, 
and  pacified  him.  The  article  concerning  the  order  of 
Church  Government,  and  the  power  of  the  Bishops,  again 
brought  about  a  sharp  conflict.  When  he  observed  that  it 
had  been  prepared  in  a  very  sly  manner,  "  I  became  very 
impatient,  and  opposed  the  entire  article,"  he  reports  him- 
self. They  simply  wished  to  retain  the  entire  Papacy. 
Melanchthon  w-as  here  obliged  not  only  to  battle  against 
the  Catholics,  but  also  with  Bucer  and  the  Hessian  chan- 
cellor. Granvella  assured  him,  that  if  he  would  not  accept 
this  article,  he  would  prevent  the  entire  work  of  Reforma- 
tion. Even  the  Elector  Joachim  sent  a  deputy  to  him,  to 
urge  him  to  accept  this  article.  Melanchthon  says:  "I 
gave  him  a  very  short  answer."  They  then  considered  the 
articles  on  the  Invocation  of  Saints,  Masses,  One  kind, 
Celibacy,  and  Monastic  Life.  Melanchthon  remarks: 
"Although  there  was  much  opposition,  we  presented  coun- 


190  LIFE     OF    MELANCHTHON. 

ter-articles  to  all  these."    Because  he  adhered  to  the  truth, 
■R-hich  he  had  discovered  and  confessed  in  a  determined 
manner,  prompted  partly  hy  his  own  conscience  and  the 
exhortations  of  the  Elector  and   his   counsellors,  he  was 
declared  to  be  a  stubborn  person,  and  he  was  even  accused 
to  the  Emperor.     The  latter  expressed  himself  very  unfa- 
vorably in  regard  to  him  to  the  Landgrave  Philip,     lie 
was  particularly  accused  of  being  governed  by  Luther,  and 
also  led  by  the  French  ambassador.     Under  these  circum- 
stances, Melanchthon  believed  it  necessary  to  defend  him- 
self before  the  Emperor  against  these  unjust  accusations. 
He  addressed  a  letter  to  him,  of  which  we  shall  communi- 
cate some  parts.     He  declares  in  the  most  positive  manner 
that  he  had  no  instructions  from  Luther,  and  was  not  at 
all  connected  with  the  French  ambassador,  and  that  his 
Elector  had   only  given  the  general  direction,  that  they 
should  not  depart  from  the  truth.     "  This  is  a  direction 
which  must  be  deeply  engraven  upon  every  heart,  without 
the  orders  of  an  Elector."     Further  on  he  says  :   "  I  have 
always  acted  according  to  my  own  convictions,  and  have 
never  contended  about  useless  things."     He  then  proceeds 
to  speak  of  Councils,  and  of  Auricular  Confession,  showing 
their  want  of  foundation ;   and   also,  that  he  had  sought 
peace.     "  However,  even  moderation  must  have  its  bounds. 
That  Truth,  which  the  Son  of  God  revealed  to  us  from  the 
bosom  of  the  Father,  should  shine  in  the  Church.     And  I 
wish  your  Lnperial  Majesty  could  see  into  my  heart,  so  that 
you  might  judge  truthfully  what  my  endeavors  in  regard  to 
these  disputes  have  been  for  many  years.     A  true,  scrip- 
turally  developed,  and  sure  doctrine,  and  one  that  will  be 
beneficial  to  the  Church,  must  be  found."     He  concludes 
this  letter,  so  faithful  to  the  Confession,  in  the  following 
manner :  "I  know  that  our  doctrine  is  the  doctrine  of  the 


WORMS    AND    11  AT  IS  BON.  191 

true  Catholic  Churcli,  and  I  believe  that  many  -wise  men 
confess  the  same.  But  those  believe  that  we  have  gone 
farther  in  the  abolition  of  abuses  than  was  necessary. 
They  wish  to  retain  a  species  of  adoration  of  the  saints, 
private  masses,  and  the  like.  Therefore  they  wish  us  to 
take  a  step  backwards,  and  to  approve  the  first  germs  of 
these  abuses.  As  I  am  not  able  to  do  this,  I  again 
urgently  pray  for  my  dismissal."  The  Elector  rejoiced  at 
this  firmness,  and  therefore  wrote  to  his  counsellors:  "We 
have  with  great  satisfaction  heard  that  Magister  Philip 
proves  himself  firm  and  faithful  in  this  business,  and  hope 
that  Almighty  God  will  graciously  sustain  Hm  in  this 
course." 

On  the  16th  of  May,  the  religious  discussion  was  brought 
to  a  close ;  and  May  31,  the  Protestants  presented  a  me- 
morial to  the  Emperor,  in  which  they  refer  to  nine  articles 
in  particular,  which  they  could  not  accept  on  any  consi- 
deration. They  treated  of  the  Church,  the  Sacrament, 
the  enumeration  of  particular  sins  in  Confession,  of  Satis- 
faction, of  the  Unity  of  the  Church  and  Ordination,  of 
the  Saints,.- the  Mass,  Secret  Masses,  and  the  Celibacy  of 
the  Priesthood.  We  may  easily  understand  that  the  Em- 
peror, who  was  very  desirous  of  a  union,  was  not  at  all 
satisfied  with  such  a  conclusion.  As  he  believed  that  very 
much  depended  upon  Luther  in  this  matter,  he  even  sent  a 
deputation  to  him.  It  was  composed  of  Prince  John  of 
Anhalt,  Matthias  von  Schulenburg,  and  Alexander 
Alesius.  They  arrived  in  Wittenberg  on  the  7th  of  June, 
and  conferred  with  him  a  few  days.  But  they  did  not  find 
a  hearing  here;  for  Luther's  motto  was  the  word,  once 
expressed  in  a  letter  to  the  Elector :  "  It  is  impossible  to 
reconcile   Christ  and  the  serpent."     They  therefore  re- 


192  LIFE    OP    MELANCHTnON. 

turned  to  Ratisbon  without  effecting  their  purpose.  Me- 
lanchthon  expressed  himself  in  a  very  decided  and  clear 
manner  in  regard  to  the  Ratisbon  book,  in  an  address  to 
the  States.  He  says  of  the  rejected  articles  :  "  I  -will  not 
accept  one  of  them,  nor  patch  at  them  any  more."  Of 
the  omitted  articles,  to  ■svhich  Confirmation  and  Extreme 
Unction  belong,  he  said :  "  We  -would  not  contend  much 
about  these,  if  we  could  agree  in  other  points."  He  then 
speaks  of  the  articles  -svhich  were  looked  upon  as  agreed 
upon,  while  they  were  nevertheless  not  agreed  upon.  He 
here  had  many  objections  to  make  to  the  book  in  reference 
to  Justification,  the  state  of  Grace,  Sin,  and  the  like.  He 
concludes  his  opinion  in  these  beautiful  words :  "I  cannot 
and  will  not  accept  this  book,  and  pray  God,  the  Father 
of  our  Lord  Jesus  Christ,  that  he  would  grant  good  coun- 
sels and  help  to  us  all,  and  that  he  would  guard  and  rule 
his  Church,  which  he  has  redeemed  by  his  Son  unto  eter- 
nal life,  and  which  he  still  wonderfully  preserves.  How- 
ever, in  order  that  each  and  every  one  may  know  what  I 
believe,  I  wish  to  declare  by  this,  that  I  hold  the  doctrine 
of  our  Church,  as  it  is  contained  in  our  Confession  and 
Apology,  and  that,  with  the  help  of  God,  I  intend  to  abide 
by  it.  I  also  thank  God  that  he  has  again  illuminated  his 
Church,  and  would  not  wish  to  give  any  occasion  to'  darken 
the  pure  doctrine  again."  But  the  Catholics  rejected  the 
book  also ;  Eck  called  it  an  insipid  book,  and  expressed 
himself  against  it  in  the  most  decided  manner. 

Now  the  final  decree  of  the  Diet  was  to  be  issued.  The 
Protestants  previously,  however,  presented  their  declara- 
tion, prepared  by  Melanchthon,  who,  at  the  Emperor's 
request,  also  delivered  an  opinion  concerning  the  Refor- 
mation, on  the  18th  of  July.     He  was  willing  to  grant 


WORMS    AND    RATISBON.  193 

temporal  power  to  tlie  BIsliops,  an  opinion  which  he  ex- 
pressed at  different  times,  without  considering  Avhat  dan- 
gers this  must  necessarily  cause.  At  last,  on  the  29th  of 
July,  the  recess  of  the  Diet  took  place.  The  religious 
difficulties  were  postponed,  to  be  decided  at  a  Council  soon 
to  be  held,  or  postponed  to  the  next  diet,  in  case  no  Coun- 
cil should  be  convened  within  15  months.  The  Peace  of 
Nuremberg  was  to  be  observed  until  that  time. 

On  the  30th  of  July,  Melanchthon  departed  from  Ratis- 
bon.  He  did  not  go  by  way  of  Nuremberg,  although  he 
had  been  invited  thither  in  the  most  urgent  manner,  but 
came  to  Leipzig,  where  he  zealously  labored  to  have  his 
beloved  friend  Camerarius  called  to  the  University.  He 
thus  speaks  of  his  friend  in  a  letter  to  Duke  Henry: 
"  He  is  peaceable,  modest,  and  sincere,  and  so  learned  in 
Philosophy  and  Eloquence,  that  he  is  excelled  by  few  in 
foreign  and  German  lands."  In  consequence  of  this  the 
Duke  called  him. 

When,  to  the  great  sorrow  of  the  Protestants,  Duke 
Henry  was  gathered  unto  his  fathers,  the  young  Duke 
Maurice  entered  upon  the  government  with  the  most 
promising  prospects.  During  his  reign  Camerarius  came 
to  Leipzig,  and  thus  into  the  vicinity  of  his  friend  Me- 
lanchthon. 

17 


194  LIFE    or    MELANCHTHON. 


CHAPTER  XXI. 

PROGRESS   OF   THE   REFORMATION. 

"While  the  Protestants  were  enjoying  a  period  of  rest, 
because  the  Emperor  was  busily  occupied  with  the  Turks 
and  the  pirates  of  Algiers,  the  work  of  the  Reformation 
advanced  more  and  more.  And  where  it  could  not  be 
done  peacefully,  the  power  of  the  princes  was  now  and 
then  employed.  In  the  beginning  of  the  year  1541,  the 
Bishop  of  Naumburg-Zeitz  had  died,  and  the  Chapter 
elected  the  well-known  Julius  von  Pflug,  Bishop.  When 
the  Elector  John  Frederick  heard  of  this,  he  pronounced 
the  election  invalid,  not  only  because  the  citizens  in  that 
region  had  long  since  been  friends  of  the  Gospel,  but  also 
because  the  right  of  protectorship  of  the  Bishopric  be- 
longed to  him.  He  proceeded  upon  the  almost  unbounded 
right  of  sovereignty  —  even  over  the  Church,  and  we  can- 
not expect  anything  else  from  him,  but  that  he  would 
appoint  a  decidedly  Evangelical  Bishop  to  this  important 
see.  He  asked  the  advice  of  his  Theologians,  who,  in 
their  opinion,  likewise  took  for  granted,  that  the  right  of 
electing  the  Bishop  belonged  to  him.  They  advised  him 
to  elect  a  Christian  man,  and  at  the  same  time  one  who 
was  descended  from  a  princely  family. 

The  Chapter,  which  was  ordered  to  proceed  to  another 
election,  refused  to  do  so ;  so  that  the  Elector  found  him- 


PROGRESS    OF    THE    REFORMATION.         195 

self  compelled  to  interfere  by  force  of  arms,  notwithstand- 
ing the  threats  of  the  Emperor.  On  the  first  of  November, 
the  Wittenbergers  prepared  an  Opinion  in  regard  to  the 
election  of  the  Bishop,  in  -v^-hich  they  express  a  wish  that 
the  chapter  of  Naumburg  might  be  preserved,  because 
encouragement  to  study  was  thus  given  to  the  nobility, 
although  the  chapter  itself  must  be  improved  and  reformed 
in  a  Christian  manner.  If  the  chapter  wished  to  elect 
another  man,  it  ought  not  to  be  "a  young  fellow,"  but  a 
man  "who  has  an  affection  for  Christian  doctrine,  and 
proper  exercises  in  the  Church,  and  would  altogether  set  a 
good  example."  They  propose  Prince  George  Von 
Anhalt,  who  is  especially  recommended  by  Melanchthon, 
who  gives  him  this  testimony,  that  "he  rightly  understands 
the  doctrine  of  the  Gospel,  is  pious,  and  would  care  for  the 
interests  of  the  Church."  Against  the  opinion  prevailing 
in  regard  to  the  prince,  that  he  merely  wished  to  do  things 
by  halves,  Melanchthon  declared  that,  on  the  contrary,  the 
prince  wished  no  patch-work  in  doctrine,  and  would  not 
listen  to  any  articles,  in  Ratisbon,  which  could  be  twisted. 
The  Licentiate  Amsdorf,  however.  Superintendent  of  Mag- 
deburg, could  not  be  prevailed  upon  to  accept  a  bishopric. 
The  Opinion  generally  demands  a  thorough  Reformation, 
a  pious,  reasonable  preacher,  "  who  would  not  preach  the 
Church  empty,"  abolition  of  the  mass,  and  good  schools. 
The  Bishop  and  the  Canons  should  not  grant  any  power  to 
the  Bishop ;  and  the  noblemen  who  should  be  elected 
Canons,  should  not  merely  be  hunters  and  idle  persons, 
but  able  men.  Even  if  the  Chapter  should  retain  the  right 
of  election,  the  Elector  should  nevertheless  retain  his 
power,  to  sec  to  it  that  proper  persons  would  be  elected, 
and  improper  ones  rejected.  But,  as  before  remarked,  the 
Chapter  would  not  proceed  to  another  election ;  and  ano- 


196  LIFE    OF    MELANCHTHON. 

ther  Opinion  adjudged  the  right  to  the  Elector,  under  these 
circumstances,  to  nominate  a  proper  person  for  the  see,  to 
the  nobility  and  the  senators  of  the  cities,  "  in  order  that 
the  churches  and  country  might  be  supplied."  The  Elector 
placed  great  confidence  in  Amsdorf,  and  succeeded  in 
having  him  elected  Bishop.  On  the  10th  of  January,  he 
was  installed  into  his  office  in  the  presence  of  Melanchthon, 
•who  had  been  appointed  to  reform  the  churches  and  schools 
in  the  See.  From  this  time,  this  region  enjoyed  the 
blessed  influences  of  the  Gospel. 

A  Reformation  was  also  to  be  brought  about  in  the  Elec- 
torate of  Cologne.  The  present  Elector,  and  Archbishop 
Herman,  Count  of  Wied,  was  a  friend  of  the  Evangelical 
doctrine,  and  had  for  several  years  been  actively  engao-ed 
in  improving  Church  matters.  It  is  true  that  he  Avas 
counselled  by  Groper,  with  whom  we  became  acquainted  at 
the  Diet  of  Ratisbon.  But  now  he  wished  to  make  further 
advances,  with  the  assistance  of  Melanchthon  and  Bucer. 
Buccr  had  come  to  Bonn  at  the  close  of  the  year  1542,  in 
order  to  begin  the  Reformation.  In  January,  1543,  the 
Archbishop  sent  Magister  Erdmann  to  Wittenberg,  to  in- 
vite Melanchthon  to  Bonn  for  the  same  purpose.  The 
Landgrave  Philip  also  urged  him  to  go  thither.  He  re- 
plied to  him,  that  it  was  to  be  feared  that  the  Chapter  of 
the  Archbishop  would  not  yield,  and  that  the  Pope  would 
urge  them  to  elect  another  Bishop.  That  he  was  willing 
to  venture  his  body  and  life  for  such  a  pious  old  prince. 
"  But  such  a  work  requires  men  who  are  able  to  preach, 
and  so  to  present  the  truth  to  the  people,  that  they  may 
be  encouraged,  and  not  deterred  by  the  opposition  of  thd 
other  side."  He  also  excused  himself  on  account  of  his 
numerous  duties  in  the  University,  and  thought  that  even 
if  the  Elector  desired  a  true  change,  yet  those  in  power 


PROGRESS    OF    THE    REFORMATION.         197 

only  labored  to  bring  about  a  Reformation,  in  which  the 
adoration  of  the  saints,  and  daily  masses,  might  still  find 
a  place.  On  the  12th  of  March,  Bucer  wrote  a  very 
pressing  letter  to  induce  him  to  come,  as  his  labors  coul(^ 
be  completed  in  10  or  12  days.  But  he  did  not  go.  In 
April,  Father  Medmann  again  appeared  in  Wittenberg  in 
behalf  of  the  aged  Elector,  in  order  to  induce  him  to  come. 
He  sent  him  with  a  letter  to  his  own  Elector  and  lord,  in 
which  he  declared  that  he  had  no  inclination  to  go,  but 
also  added:  "  I  will  obey  whatever  your  Electoral  Grace 
'  may  order  in  this  matter."  The  Elector,  "because  this  is 
a  godly  and  Christian  work,"  at  once  gave  him  leave  of 
absence  for  six  or  seven  weeks.  He  also  allowed  him  one 
hundred  gold  florins,  and  two  troopers  as  an  escort. 

On  the  17th  of  April  he  departed,  accompanied  by 
Justus  Jonas,  the  son  of  the  Rector,  and  Jerome 
ScHREiBER,  and  reached  Bonn,  where  the  Archbishop 
resided,  on  the  4th  of  May.  He  writes  to  some  one,  that 
two  plans  of  reformation  had  been  proposed ;  one,  which 
was  simple  and  pure,  prepared  by  Bucer ;  the  other,  by 
Groper,  who  endeavored  to  excuse  and  establish  abuses,  as 
we  may  suppose  from  the  book  of  Ratisbon.  What  strange 
sights  met  his  eyes  here!  He  writes  to  Camerarius:  "You 
could  not  look  without  tears  upon  the  ruin  of  the  churches 
here,  in  which  crowds  of  people  still  daily  run  to  the 
images  of  the  Saints.  This  is  the  main  thing-  of  relio-ion, 
in  the  eyes  of  the  ignorant  multitude."  He  wrote  the 
same  to  Bugenhagen,  and  especially  referred  to  the  deplo- 
rable ignorance  of  the  clergy.  And  yet  Groper,  in  his 
own  way,  wished  to  hold  fast  this  state  of  things.  The 
aged  Archbishop,  of  whom  Melanchthon  says  that  he  has 
the  best  intentions,  "  confesses  that  an  improvement  is 
necessary,  and  protests  that  he  wishes  a  true  and  thorough 
17* 


198  LIFE    OF    MELANCHTHON. 

reformation,  and  that  he  is  not  afraid  of  dangers."  He 
therefore  placed  more  confidence  in  Bucer  than  in  Groper. 
Although  the  nobility  and  the  cities  expressed  themselves 
favorable  to  such  a  reformation,  they  were  opposed  by 
Cologne  and  the  Chapter.  The  Landgrave  informed  the 
Archbishop  that  he  and  the  other  allies  would  come  to  his 
assistance,  should  it  be  necessary.  Pistorius  assisted 
Bucer. 

Melanchthon  writes  to  Luther  of  both  these  men,  that 
their  preaching  was  largely  attended,  and  that  they  taught 
pure  and  correct  doctrine.  He  superintended  their  labors, 
and  wrote  to  Cruciger,  May  23d,  that  the  entire  work  was 
almost  completed,  and  that  he  would  extricate  himself  as 
soon  as  possible.  A  short  time  before  this,  he  also  sent  a 
little  letter  to  his  son  Philip,  which  we  cannot  bear  to  omit 
here :  "  Although  I  have  public  cares  enough,  I  yet  also 
bear  the  domestic  ones  about  with  me.  These  you  should 
lighten  by  your  diligence  and  obedience,  especially  as  you 
know  with  how  much  love  we  have  raised  and  cared  for 
you.  I  therefore  admonish  you,  that  you  walk  in  the  fear 
of  God,  and  strive,  first  of  all,  to  please  God,  the  eternal 
Judge,  and  then  also  good  men,  and  that  you  will  show 
greater  diligence  and  care  in  this  for  my  sake.  Heartily 
obey  your  mother,  whom  you  could  already  support  by 
your  age  and  virtue." 

It  was  already  known  at  Rome  what  they  were  doing  in 
Cologne.  The  Pope,  therefore,  sent  an  admonition  to 
that  city,  of  which  Melanchthon  writes  :  "  He  buries  Christ, 
and  promises  a  change  of  affairs."  But  the  Archbishop 
did  not  permit  this  to  terrify  him.  When  the  plan  or  book 
of  the  Reformation  was  finished,  it  was  read  to  him,  in  the 
presence  of  the  dean  of  the  cathedral.  Count  von  Stolberg, 
and  other  counsellors.     Six  days  were  spent  in  reading 


PROGRESS  OF  THE  REFORMATION.    199 

and  discussing  it.  The  Bible,  translated  by  Luther,  was 
lying  before  them.  The  Elector  himself  looked  for  the 
passages  referred  to.  He  approved  of  the  book,  and  it 
was  also  unanimously  adopted  by  the  chamber  of  deputies. 
But  the  Chapter  and  Clergy  of  Cologne,  led  by  Groper, 
were  most  decidedly  opposed  to  it.  And  at  the  same  time 
the  superstitious  populace  was  excited  against  it,  and  their 
opposition  was  considerably  increased  by  a  lampoon  written 
by  a  Carmelite  monk  named  Billig. 

Towards  the  end  of  July,  Meliiteelithon  departed,  and 
passed  through  Frankfort,  where  he  closed  a  dispute  con- 
cerning some  customs  in  the  Lord's  Supper ;  and  also 
through  Weimar,  where  the  Court  wished  to  see  him,  and 
arrived  in  Wittenberg  on  the  15th  of  Aucjust.  It  is  true 
he  had  been  absent  for  a  longer  time  than  had  been  allowed 
by  the  Elector.  So  much  more  did  the  professors  and 
students  rejoice  who  had  gone  to  meet  and  escort  him  into 
the  city.  A  few  days  afterwards  he  wrote  to  Dietrich : 
"  The  Reformation  of  the  Church  is,  by  the  grace  of  God, 
progressing  A^ery  finely  in  the  territory  of  Cologne ;"  and 
to  Matthesius :  "  The  Reformation  is  already  introduced 
into  several  cities,  and  pious  and  learned  preachers  teach 
faithfully  and  purely.  We  will  pray  God  that  he  would 
suffer  the  light  of  his  truth  to  shine  far  and  wide,  and  also 
preserve  it."  Great  as  his  hopes  of  a  prosperous  progress 
of  the  Reformation  in  the  Electorate  of  Cologne  were,  he 
was  obliged  to  relinquish  them  to  a  considerable  degree, 
when  he  heard  that  the  refractory  Chapter  had  accused 
the  aged  Archbishop  before  the  Pope  and  the  Emperor. 
Finally  the  old  man  was  deposed  from  his  office,  and  the 
work  of  Reformation,  which  had  thus  been  commenced,  was 
extinguished. 


200  LIFE    OF     MELANCHTHON. 


CHAPTER  XXII. 

THE   SCHOOL   OF    TRIBULATION. 

We  have  learned  before  that  Melanchthon  was  compelled 
to  pass  through  much 'tribulation.  But  the  year  1544  is 
particularly  marked  in  this  respect.  Domestic  afflictions 
are  certainly  among  the  bitterest  we  are  called  upon  to 
bear,  and  such  he  amply  experienced.  His  favorite 
daughter,  Anna,  had  formed  an  unhappy  marriage  with 
the  poet  Sabinus,  who  was  a  frivolous  debauchee,  and 
wished  to  be  divorced  from  her.  However,  the  Lord  sepa- 
rated them  by  the  death  of  Anna,  in  1547.  We  shall 
speak  of  this  again.  His  son  Philip  also  gave  him  much 
trouble.  While  he  was  yet  a  student  of  law,  about  nine- 
teen years  old,  he  was  betrothed  to  a  young  woman  of 
Leipzig,  without  the  knowledge  of  his  parents.  This  grieved 
his  father  exceedingly. 

But  he  was  still  more  troubled  on  account  of  his  rela- 
tions with  Luther,  with  whom  he  was  at  variance  at  this 
time.  This  was  caused  by  Melanchthon's  changed  views 
of  the  doctrine  of  the  Lord's  Supper.  We  have  remarked 
before  that  it  was  an  arbitrary  act  on  his  part,  and  one 
which  has  done  much  harm,  to  alter  the  Augsburg  Confes- 
sion. For  it  was  not  his  private  work,  but  a  public  Con- 
fession. He  altered  this  document  in  the  editions  of  1533 
and  1535,  but  it  was  not  until  the  year  1540  that  he  pub- 
lished a  greatly  changed  edition.  An  old  account  says 
that  Luther  found  fault  with  him  on  this  account,  and  said 


SCHOOL    OF    TRIBULATION.  201 

to  liim :  "  Philip,  you  are  not  acting  rightly  in  altering  the 
Augsburg  Confession  so  often,  for  it  is  not  your  book,  but 
the  book  of  the  Church."  These  alterations  particularly 
referred  to  the  doctrine  of  the  Lord's  Supper,  with  which 
Eck  had  reproached  him  at  Worms. 

He  expressed  this  article  in  such  a  manner  that  the 
Catholics  and  the  Reformed  could  include  their  views. 
This  may  have  been  satisfactory  enough  to  the  Reformed, 
but  the  Lutherans  were  highly  displeased.  Luther  adhered 
to  the  bodily  eating  and  drinking  of  the  body  and  blood, 
as  he  had  taught  from  the  beginning.  Although  he  had 
not  laid  so  great  a  stress  upon  this  point  for  the  last  few 
years,  he  now  asserted  it  again.  There  were  some  faithful 
adherents  of  the  Gospel  in  Venice,  who  were  compelled  to 
endure  great  oppression.  They  applied  to  Luther,  and 
complained  of  their  afflictions,  and  spoke  particularly  also 
of  the  spread  of  the  Swiss  views  of  the  Lord's  Supper. 
Luther  replied,  that  he  had  only  formed  a  concord  with 
the  Upper  Germans,  but  would  have  nothing  to  do  with 
the  Swiss,  particularly  those  of  Zurich.  They  are  indeed 
learned,  but  intoxicated  men,  who  merely  eat  common 
bread  in  the  Lord's  Supper.  They  should  beware  of  false 
prophets,  and  adhere  strictly  to  the  doctrine  of  the  con- 
nection of  the  body  and  blood  of  Christ  with  the  bread 
and  wine,  even  if  many  should  think  of  a  transubstantia- 
tion.  When  Melanchthon  heard  of  this  letter,  he  was 
much  grieved,  for  he  thought  that  Luther  had  conceded 
transubstantiation,  which,  however,  was  not  the  case.  But 
the  flame  only  began  to  break  forth  somewhat  in  the  year 
1544.  During  this  year  the  Reformation  book  of  Cologne 
was  brought  to  Wittenberg.  When  Luther  came  to  the 
article  on  the  Lord's  Supper,  he  would  not  read  any  fur- 
ther, and  wrote  to  Chancellor  Brlick,  who  had  sent  it  for 


202  LIFE    OF    MELANCHTHON. 

his  inspection,  by  the  order  of  the  Elector :  "  The  book 
does  not  only  tolerate,  but  encourages  the  fanatics,  and  is 
far  more  favorable  to  their  doctrine  than  our  own.  If  I 
am  to  read  the  whole  of  it,  our  gracious  Master  must  allow 
me  further  time,  until  my  displeasure  has  abated.  Other- 
wise I  do  not  wish  to  look  at  it.  And  besides  this,  as  the 
Bishop  shows,  it  is  altogether  too  long  and  too  great  non- 
sense, so  that  I  can  well  perceive  that  chatterer,  Bucer,  in 
it."  It  is  true  that  Bucer  had  prepared  the  book,  but  not 
without  Melanchthon's  approbation. 

Luther  had  said,  in  the  spring  of  this  year,  that  he  did 
not  suspect  Melanchthon  in  the  least.  But  when  he  visited 
Amsdorf  during  the  summer,  and  was  in  the  habit  of  thun- 
dering against  the  Sacramentarians,  in  the  pulpit  and 
elsewhere,  Melanchthon  feared  the  worst,  and  wrote  both 
to  Bucer,  and  to  Bullinger  in  Zurich,  that  Luther  had 
never  treated  this  matter  more  violently  than  at  present, 
and  that,  on  the  whole,  there  was  little  hope  of  peace. 
At  last  Luther  published  his  "  Short  Confession"  concern- 
ing the  Lord's  Supper,  which  is  one  of  his  ablest  produc- 
tions. However  strongly  he  attacked  the  SAviss  in  this, 
nothing  was  said  of  Bucer  and  Melanchthon,  the  latter  of 
whom  had  feared  an  attack.  About  this  time,  as  Melanch- 
thon himself  states  in  a  letter  to  Myconius,  October  10th, 
1544,  he  had  a  conversation  with  Luther,  in  Avhich  he 
assured  him  that  he  had  always  granted  a  union  of  Christ 
with  the  bread  and  wine ;  so  that  if  bread  and  wine  are 
taken,  Christ  is  truly  present,  and  makes  us  his  members. 
He  believes  that  Luther  was  satisfied  with  this  ;  but  if  not, 
he  would  be  obliged  to  think  of  removing  from  Witten- 
berg, which  he  had  been  advised  to  do,  and  for  which  he 
had  many  and  weighty  reasons.  However,  after  some 
time,  a  better  state  of  feeling  seemed  to  be  established,  so 


SCHOOL    OF    TRIBULATION.  203 

that  Mclanchthon  could  reply  to  Chancellor  Brlick's  in- 
quiries, "that  there  was  nothing  of  importance:"  and 
Brlick  wrote  to  the  Elector,  "  I  cannot  learn  anything 
from  Philip,  but  that  he  and  Martin  are  very  good  friends. 
May  the  Almighty  add  his  blessing  to  it  I" 

But  Luther's  Short  Confession  had  called  forth  a  vio- 
lent refutation  from  Bullinger,  and  it  was  again  feared 
that  Luther  would  make  another  attack,  especially  upon 
Melanchthon,  who  was  a  correspondent  of  Bullinger.  The 
Elector  heard  of  it,  and  directed  his  Chancellor  to  pacify 
Luther,  and  to  request  him  not  to  attack  Melanchthon, 
"  which,  if  it  should  take  place,  would  cause  us  a  great 
deal  of  sorrow."  If  Philippus  adhered  to  those  of  Zurich 
or  others,  Luther  should  admonish  him  in  a  Christian  and 
paternal  manner,  and  that  would  certainly  be  effectual. 
Their  ancient  friendship  was  gradually  restored,  whether 
by  a  conversation  with  Melanchthon  or  in  some  other  way, 
is  not  known.  That  Luther  was  not  induced  to  depart 
from  the  true  doctrine  by  the  attacks  from  Zurich,  is  evi- 
dent in  a  letter,  addressed  by  him  to  a  friend,  not  long 
before  his  death,  from  which  we  merely  extract  these 
words  :  "  I  am  satisfied  with  this  blessedness  of  the  Psalm, 
'  Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the 
Sacramentarians,  nor  standeth  in  the  way  of  the  Zwing- 
lians,  nor  sitteth  in  the  scat  of  the  Zurichers.  Here  you 
have  my  opinion.'  " 

So  many  sorrows  resting  upon  Melanchthon  injuriously 
affected  his  body  and  spirit.  He  was  seized  by  another 
illness  in  July,  15-14.  He  wrote  to  Veit  Dietrich,  July  1 : 
"  Dearest  Veit,  while  I  am  writing  this,  I  am  suffering 
severely  from  an  affection  of  the  spleen,  which  has  been 
caused  by  the  afilictions  which  have  weighed  upon  me  for 
the  last  two  months ;  and  if  my  spleen  ulcerates,  I  shall 


204  LIFE    OF    MELANCHTIION. 

lose  my  life."  Ilis  dear  friend  Camerarius,  -who  had  heard 
of  this  illness,  hastened  to  Wittenberg,  to  see  and  comfort 
him.  On  the  6th  of  July,  the  sufferer  was  able  to  write  to 
Myconius :  "  Although  my  health  is  not  yet  established, 
(for  the  disease  of  the  stone  is  added  to  my  other  afflic- 
tions, and  in  two  days  I  have  passed  three  stones  with 
great  pain,)  yet  I  attend  to  my  scholastic  labors,  to  Avhich 
God  has  called  me,  and  I  pray  for  the  civil  government." 
He  at  this  time  also  received  the  sad  tidings  that  one  of 
his  best  friends,  the  celebrated  Jerome  Baumgartner,  of 
Nuremberg,  had  been  captured  by  the  robber-knight, 
Albert  von  Rosenberg,  when  he  was  returning  from  the 
Diet  of  Spire.  We  cannot  deny  ourselves  the  pleasure  to 
communicate  some  parts  of  the  letter  of  consolation,  ad- 
dressed to  Baumgiirtner's  wife  by  Melanchthon :  "  We 
pray  God  that  he  Avill  not  permit  you  to  sink  in  this  great 
distress,  but  would  by  his  Holy  Spirit  grant  you  comfort 
and  strength,  as  he  has  often  promised  that  he  is  a  God 
who  dwelleth  with  the  sorrowful,  as  I  have  often  expe- 
rienced in  no  slight  afflictions.  And  may  you  particularly 
console  yourself  with  these  three  considerations :  first,  that 
what  our  Saviour  said  is  certainly  true,  that  all  our  hairs 
are  numbered  by  God ;  that  is,  that  God  regards  and  pre- 
serves us,  although  we  may  be  in  danger.  Therefore,  even 
as  he  preserved  Daniel  among  the  lions,  so  he  will  also 
comfort  and  preserve  your  lord  in  the  midst  of  the  robbers 
who  have  captured  him.  In  the  seco7id  place,  that  this  also 
is  certainly  true,  that  the  Divine  Majesty  has  promised, 
and  pledged  itself,  to  be  Avith  the  troubled  and  terrified 
who  call  upon  him,  as  it  is  written  in  the  37th  chapter  of 
the  Prophet  Isaiah.  Therefore  you  should  not  doubt  that 
the  Eternal  God  is  with  your  lord  and  you,  and  will 
strengthen  and  save  you  from  this  great  distress.     In  the 


WORMS  AND  RATISBON  AGAIN.     205 

third  2)lacc,  it  is  certain  that  it  is  God's  will  that  we  should 
acknowledge  him  by  calling  upon  him,  and  that  he  will 
manifest  his  presence  by  those  gifts  for  which  we  pray,  as 
he  has  said,  '  Call  upon  me  in  the  day  of  trouble ;  I  will 
deliver  thee,  and  thou  shalt  glorify  me.'  Therefore  you 
should  not  doubt  that  God  will  hear  you,  and  the  many 
Chi'istians  who  are  praying  that  the  Lord  would  restore 
your  husband  to  you  with  joy.  May  the  Eternal  God,  the 
Father  of  our  Lord  Jesus  Christ,  do  this  for  his  own  glory, 
and  at  all  times  comfort  and  protect  you  and  your  husband. 
Amen." 

He  wrote  this  on  the  9th  July,  1544  ;  but,  with  many 
other  sympathizing  friends,  was  obliged  to  wait  an  entire 
year,  until  the  prisoner  regained  his  liberty,  and  could 
return  to  his  family. 


CHAPTER  XXIII. 

WORMS   AND   RATISBON   AGAIN. 

When  the  just-mentioned  Baumgiirtner  attended  the 
Diet  of  Spire,  in  1544,  as  the  deputy  from  Nuremberg, 
the  Emperor  demanded  the  assistance  of  the  states  of  the 
Empire  against  the  Turks,  who  were  giving  his  brother 
Ferdinand  much  trouble  in  Hungary.  The  Protestants 
took  advantage  of  this  opportunity,  and  before  all  de- 
manded a  fixed  peace,  and  equal  rights  with  the  Catholics. 
The  Emperor  made  many  promises,  and  appointed  a  new 
diet  to  be  held  at  Worms.  He  would  have  a  Plan  of 
Reformation  prepared  by  learned  and  peaceable  men,  and 
18 


206  LIFE    OF    MELANCnTHON. 

tlic  Protestants  should  also  present  their  plans.  In  the 
meantime  there  should  be  a  general  peace,  and  no  party 
persecute  the  other  because  of  religion.  Law-suits  and 
proscriptions,  on  account  of  religion,  should  be  abolished. 
These  were  pleasing  prospects  for  the  Protestants,  but  did 
not  last  very  long ;  for  the  Emperor  now  made  peace  with 
the  king  of  France,  and  did  not  find  any  difficulty  in  using 
force  of  arms  in  Germany,  as  ho  had  long  ago  intended. 
The  Pope  also  summoned  a  General  Council  of  the  Church, 
to  meet  in  Trent  in  the  spring  of  1545,  so  that  it  was  easy 
to  see  that  the  affairs  of  the  Church  would  be  disposed  of  • 
there,  and  not  at  the  Diet.  Melanchthon  says,  in  a  letter 
written  January  11th,  1545,  to  Duke  Albert,  of  Prussia : 
"  The  hope  was  entertained  that  the  Emperor  would  call  a 
National  Synod,  or  Avould  cause  religion  to  be  further  dis- 
cussed ;  but  the  Pope  could  not  bear  this.  On  this  account 
the  Council  has  been  summoned  for  the  8th  of  April. 
Yesterday  I  received  a  letter  from  Worms,  showing  the 
violent  feelings  of  the  Emperor." 

However,  the  Elector  caused  a  writing  to  be  prepared 
for  the  Diet,  called  "  The  Reformation  of  Wittenberg," 
composed  by  Melanchthon.  The  Theologians  of  Witten- 
berg sent  this  Avork  to  the  Elector,  together  with  a  letter, 
in  which  they  say :  "We  have  with  due  submission  placed 
together  our  humble  opinion,  and  have  shown  by  what  we 
intend  to  abide  to  the  last."  The  work  itself  was  divided 
into  five  parts,  treating  of  the  pure  doctrine,  the  true  use 
of  the  sacraments,  of  the  ministry,  of  the  maintenance  of 
proper  discipline,  of  the  support  of  needful  studies  and 
schools,  and  also  adds  one  article  concerning  bodily  pro- 
tection and  support.  It  was  a  mild  and  simple  confession 
of  the  truth.  At  the  same  time,  they  also  delivered  an 
opinion  in  regard  to  one  of  Bucer's  works,  which  had  been 


WORMS    AND    RATISBON    AGAIN.  207 

sent  to  them  for  this  purpose  by  the  Elector.  Bucer  had 
proposed  that  at  the  Diet,  the  Evangelical  states  should 
unite  in  a  complaint  against  the  Pope,  and  refuse  to  ac- 
knowledge that  he  is  the  regular  ecclesiastical  power ;  and 
therefore  they  should  labor  to  bring  about  a  general  refor- 
mation. But,  as  it  was  generally  said  that  the  Emperor 
and  the  King  of  France  intended  to  bring  about  the  General 
Council,  those  at  Wittenberg  had  good  reason  for  declaring 
that  the  Emperor  would  reject  such  proposals  on  the  part  of 
the  States.  They  should  only  wait  until  the  meeting  of  the 
Council,  for  it  would  propose  articles  which  would  enable 
well-meaning  men  to  see  the  folly  of  the  Pope  and  bishops. 
They  did  not,  therefore,  agree  with  the  Opinion  of  Stras- 
burg,  and  the  Elector  was  perfectly  satisfied  with  their 
judgment,  for  he  said  :  "  If  the  states  on  our  side  should 
accuse  the  Pope  and  his  adherents  before  the  Emperor, 
they  would  by  this  acknowledge  his  Majesty  to  be  a  judge 
in  this  matter." 

The  result  would  be  bad',  for  the  Emperor  was  greatly 
influenced  by  the  Spanish  bishops  and  priests,  "  and  we 
have  not  been  able  to  permit  or  approve  of  men  being 
judges  of  the  w^ord  of  God."  He  also  thought  it  would  be 
best  simply  to  abide  by  the  Augsburg  Confession,  "  for  in 
it  nothing  is  withheld  from  the  Pope  and  his  party,"  and 
there  is  no  complaint  made.  But  although  he  considered 
the  work  of  his  Theologians  too  mild,  the  chancellor  de- 
fended it  in  a  lengthy  report  of  the  20th  of  January,  in 
which  he  proves  that  it  agrees  fully  with  the  Augsburg 
Confession  and  Apology,  "  which  have,  by  the  grace  of 
God,  accomplished  much  good."  "  God  willing,  this  Ke- 
formation  will  do  the  same,  and  will  serve  to  destroy  and 
to  disgrace  the  venomous  priests  before  the  world,  and  his 
Imperial  Majesty  also.    And  your  Grace  will  observe  that 


208  LIFE    OF    MELANCHTHON. 

Martin  and  the  rest  agree  fully  with  him  in  this."  To  the 
wish  expressed  by  the  Elector,  that  Luther  should  write 
something  against  the  Pope,  the  prudent  chancellor  re- 
plied :  "  May  it  please  your  Electoral  Grace  to  spare 
Martin,  until  we  see  that  the  Papal  Council  still  carries  on 
this  villany.  Then  it  will  be  necessary  for  him  to  use  the 
axe  valiantly,  for  which  he  has  been  gifted  by  God's  grace 
with  a  more  valiant  spirit  than  other  men."  This  axe 
Luther  not  long  after  wielded  with  destructive  force,  in  his 
publication  called,  "  The  Papacy  at  Rome,  founded  by  the 
Devil."  The  Landgrave  of  Hesse  did  not  find  much  to 
object  to  in  the  Wittenberg  Reformation. 

But  at  the  Diet  of  Worms,  which  began  at  the  end  of 
March,  it  was  not  brought  into  notice  at  all,  the  Protest- 
ants themselves  not  insisting  upon  its  delivery.  The  Em- 
peror's great  object  at  the  Diet  of  Worms  was  to  induce 
the  Protestants  to  send  delegates  to  the  Council  of  Trent, 
which  was  to  be  actually  convened  during  the  same  year. 
This,  however,  they  refused  to  do  in  the  most  decided 
manner.  He  then  appointed  another  Diet,  to  be  held  in 
Ratisbon,  January  6th,  1546,  at  which  a  religious  discus- 
sion should  take  place.  They  saw  very  plainly  that  the 
Emperor  contemplated  violent  measui-es,  and  therefore  the 
Protestants  met  at  the  end  of  the  year  1545,  in  order  to 
renew  the  League  of  Smalkald.  The  Theologians  of  Wit- 
tenberg also  advised  this  League,  and  said?  "We  pray 
that  Almighty  God  may  incline  the  princes  and  rulers  to  a 
cordial,  lasting,  and  inseparable  union."  But  this  union 
was  the  very  thing  that  was  wanting.  They  resolved  to 
accept  the  religious  discussion  at  Ratisbon,  but  to  protest 
against  the  Council  of  Trent,  which  began  at  last  on  the 
7th  of  January,  1546.  Melanchthon  drew  up  a  memorial 
irt  this  effect. 


WORMS    AND    EATISCON    AGAIN.  209 

As  the  Protestants  had  dedared  that  they  would  send 
representatives  to  the  discussion  at  Ratisbon,  it  was  now 
necessary  to  elect  these  delegates.  We  may  suppose  that 
the  CouVt  of  the  Elector  had  fixed  upon  Melanchthon,  Avho 
had  given  such  repeated  evidences  of  his  capability.  But 
Luther  appealed  to  the  Elector  with  the  words,  "As  it  will 
be  a  useless  and  ineffectual  council,  of  which  we  can  hope 
nothing,  Philip,  who  is  indeed  very  ill,  should  be  spared." 
In  order  to  prevent  Melanchthon's  journey  to  Ratisbon, 
he  even  went  to  Brlick,  and  explained  the  state  of  things 
to  him.  Of  Melanchthon,  he  said  :  "  He  is  a  faithful  man, 
who  fears  or  shuns  no  one,  and  besides  this  he  is  weak  and 
sick.  He  had  no  little  difficulty  in  getting  him  home  alive 
from  Mansfeld,  for  he  would  not  eat  or  drink.  If  we 
should  lose  this  man  from  the  University,  it  is  likely  that 
half  the  University  would  leave  on  his  account.  He  would 
not  advise,  but  most  faithfully  dissuade  them  from  sending 
him."  They  should  send  Dr.  Zoch  and  Dr.  Maior,  who 
was  at  least  more  learned 'than  the  Emperor's  ass.  Cru- 
ciger  also  begged  that  he  should  be  excused  from  this  dis- 
cussion and  journey.  "  However,  if  I  knew,"  said  the 
chancellor  in  his  report,  "that  Melanchthon  would  not  be 
excused  from  the  disagreeable  affairs  at  Mansfeld,  I  would 
rather  advise  and  urge  that  he  should  be  sent  to  Ratisbon. 
And  Philip  himself  said  that  he  would  rather  do  the  last 
than  the  first."  The  Elector  yielded,  but  fii'st  summoned 
Melanchthon  to  Torgau,  in  order  to  consult  with  him  about 
the  discussion  at  Ratisbon.  He  here,  on  the  11th  of 
January,  published  an  Opinion,  in  which  he  said  that  it  is 
not  known  whether  the  Emperor  will  again  present  one  of 
Groper's  books,  or  whether  the  Augsburg  Confession  would 
be  discussed,  article  upon  article.  The  Emperor  was  ac- 
companied by  a  Spanish  ecclesiastic,  called  Malvexda. 
18* 


210  LIFE    OF    MELANCHTHON. 

Melanclitlion  thought  that  he  would  not  fail  to  oppose  the 
article  on  Justification.  If  they  desired  to  destroy  the 
whole  discussion,  it  would  be  most  useful  to  begin  with  this 
article,  which  is  now  known  and  highly  esteemed  through- 
out Germany,  and  among  all  the  godly.  This  would  soon 
bring  matters  to  a  close,  and  the  Protestants  could  then 
publish  a  protest,  that  the  opposite  party  would  not  be 
convinced,  and  that  it  would  evidently  be  entirely  useless 
to  carry  on  further  negotiations. 

The  two  persons  pointed  out  by  Luther,  George  Maior 
and  Laurentius  Zoch,  were  now  chosen  to  attend  the 
religious  discussion  at  Ratisbon.  It  is  said  that  Avhen 
Maior  once  more  visited  Luther  before  his  departure,  he 
found  upon  the  door  of  Luther's  study  the  following  words 
in  Latin :  "  Our  professors  must  be  examined  concerning 
the  Lord's  Supper."  Maior  asked  him  :  "  Venerable  Fa- 
ther, what  is  the  meaning  of  these  words  ?"  Luther  re- 
plied :  "  They  mean  just  what  you  read,  and  as  they  say ; 
and  when  you  return  home  again,  and  I  too,  an  examina- 
tion must  be  held,  to  which  you  as  well  as  others  shall  be 
called."  But  when  Maior  in  the  most  decided  manner 
declared  his  adherence  to  the  true  doctrine  of  the  sacra- 
ment, Luther  spoke  at  length  of  this  matter,  and  exhorted 
him  to  confess  the  same  in  the  Church,  in  schools,  and  in 
private  conversations,  and  by  these  means  strengthen  the 
brethren,  lead  his  friends  into  the  right  way  again,  and 
oppose  the  wanton  spirits.  He  who  has  the  true  Confes- 
sion cannot  stand  in  one  stable  with  heretics,  nor  give  fair 
words  to  the  devil  and  his  knaves.  A  teacher  who  says 
nothing  against  errors  is  worse  than  an  open  fanatic. 
He  either  lies  under  one  cover  with  the  enemies,  or  lie  is 
a  doubter  and  Aveathervane,  who  is  merely  waiting  to  see 
whether  Christ  or  the  devil  will  gain  the  victory ;  or  he  is 


LUTHER   DIES,   AND   MELANCHTHON    MOURNS.         211 


altogether  in  a  state  of  uncertainty,  and  is  not  worthy  to 
be  called  a  disciple,  much  less  teacher." 

Thus  Luther  spake,  and  Maior  thanked  him  for  it.  How 
steadfastly  Luther  adhered  to  the  truth,  which  he  had  re- 
cognized in  regard  to  the  important  article  of  the  Sacra- 
ment, may  be  inferred  from  this,  if  it  were  not  known  long 
before.  Yet  we  also  know  that  he  was  at  this  time  on  the 
most  friendly  terms  with  Melanchthon,  whom  he  twice  took 
along  with  him  to  Eisleben.  Philip  was  often  found  at  his 
table,  arid  there  was  nothing  but  friendship  between  them. 
But  in  a  few  days  this  friendship  was  to  receive  a  wound 
which  this  world  could  not  heal.  I  do  not  refer  to  any 
change  of  doctrine,  but  to  Luther's  death,  which  to  Me- 
lanchthon's  great  sorrow  occurred  very  unexpectedly  at 
Eisleben. 


CHAPTER   XXIV. 

LUTHER  DIES,  AND  MELANCHTHON  MOURNS. 

Melanchthon  saw  him,  his  dearly  beloved  father,  for 
the  last  time,  on  the  23d  of  January,  1546,  on  which  day 
Luther  with  his  three  sons  departed  for  Eisleben,  there  to 
assist  in  settling  the  difficulties  between  the  Counts  of 
Mansfeld.  It  is  not  a  part  of  our  design  to  describe  the 
particulars  of  Luther's  journey,  his  labors  in  Eisleben,  his 
short  illness,  and  his  blessed  death.  Melanchthon  wrote 
to  Jonas,  (and  doubtless  sent  the  letter  along  with  him,) 
that  the  angel  of  the  covenant  might  accompany  the  Doc- 
tor, and  assist  him  in  his  efforts  to  restore  a  lasting  and 


a-^ 


212  LIFE    OF    MELANCIITHON. 

beneficial  harmony  between  the  Counts  of  Mansfeld ;  and 
adds,  that  he  was  prevented  from  accompanying  him  by 
indisposition.  He  was  at  that  time  suffering  from  consti- 
pation, Avhich  he  attributed  to  the  stone.  And  on  the  31st 
of  January  he  wrote  to  Luther  himself  that  his  wife  had 
been  greatly  troubled  about  him  and  the  boys,  because 
they  had  heard  that  the  river  Saale  was  very  much  swollen. 
"Now  we  pray,"  he  adds,  "the  everlasting  God,  and  Fa- 
ther of  our  Lord  Jesus  Christ,  that  he  would  bring  you 
all  back  again  in  health,  when  you  have  been  successful  in 
restoring  harmony  among  the  Counts  of  Mansfeld.  By 
God's  grace,  we  are  here  in  the  enjoyment  of  peace ;  God 
grant  that  it  may  last  for  a  long  time."  He  received  the 
most  hearty  greetings  from  Eisleben.  On  the  18th  of 
February,  on  which  day  Luther  had  already  made  his 
happy  departure  from  this  world,  Mclanchtho^j  yet  wrote 
to  him.  We  will  here  present  tlic  beginning  of  this  letter : 
"  To  the  venerable  man,  Dr.  Martin  Luther,  distinguished 
by  learning,  virtue,  and  wisdom,  the  restorer  of  the  true 
docti'ine  of  the  Gospel,  his  dearest  father  !  Revered  Doc- 
tor, and  dearest  Father  !  I  thank  you  that  you  have  written 
to  me  so  often  and  kindly.  And  Ave  now  pray  God,  the 
eternal  Father  of  our  Lord  Jesus  Christ,  that  he  would 
lead  you  all  safely  home."  This  prayer  was  not  to  be 
heard,  or  rather  it  was  to  be  heard  in  a  far  higher  sense. 
On  the  following  day,  February  19,  he  already  received 
the  sad  tidings  of  the  departure  of  his  dear  father,  from 
Jonas.  At  9  o'clock  he  was  to  lecture  on  the  Epistle  to 
the  Romans,  but  his  sorrow  would  not  permit  him  to  do 
so,  and  he  said  to  the  assembled  students:  "Beloved, 
pious  young  men  !  —  you  know  that  I  proposed  to  explain 
to  you  the  Epistle  to  the  Romans,  according  to  the  simple 
and  natural  meaning  of  the  words,  because  in  this  is  con- 


LUTHEll    DIES,    AND   MELANCIITIION   MOURNS.  213 

tained  the  true  doctrine  of  the  Son  of  God,  Avhich  God  in 
special  mercy  has  also  revealed  to  us,  in  this  our  day, 
through  our  vcnerahle  father  and  dear  teacher,  Doctor 
Martin  Lutlicr.  But  I  have  this  day  received  so  sad  a 
letter,  -which  troubles  and  afflicts,  and  discourages  me  so 
much,  that  I  doubt  -whether  I  shall  be  able  in  future  to 
discharge  the  duties  of  my  office  in  the  University.  What 
this  is  I  Avill  now  relate  to  you,  especially  as  other  persons 
have  also  advised  me  to  do  so,  and  especially  that  you  may 
kno-w  hoAV  it  came  to  pass,  so  that  you  may  not  relate  it 
differently  from  -what  is  true,  or  may  not  believe  other 
persons  -who  may  circulate  false  reports  in  regard  to  the 
matter,  as  is  generally  the  case. 

"  On  Wednesday,  February  7,  shortly  before  supper,  Dr. 
Martinus  -was  attacked  by  his  usual  affection,  a  pain  in  the 
pit  of  the  stomach,  -with  -which  he  -was  several  times  afflicted 
here.  This  returned  after  supper,  and  as  it  did  not  cease, 
he  -vvxnt  into  his  chamber,  and  laid  himself  do-wn  for  about 
U\o  hours,  until  the  pains  had  become  much  -worse.  He 
then  called  Doctor  Jonas,  -who  slept  in  the  same  room,  and 
asked  him  to  request  Ambrosius,  the  tutor  of  his  sons,  to 
make  a  fire  in  the  room.  He  then  Avent  in,  and  yyas  soon 
surrounded  by  Count  Mansfeld  and  his  lady,  and  many 
others,  whose  names,  on  account  of  haste,  are  not  men- 
tioned in  this  letter.  On  the  morning  of  Feb.  18,  before 
four  o'clock  in  the  morning,  he  commended  himself  to  God 
in  this  prayer  :  '  My  dear  heavenly  Father,  eternal,  merci- 
ful God !  •  Thou  hast  revealed  unto  me  thy  beloved  Son, 
om-  Lord  Jesus  Christ ;  him  have  I  taught  and  confessed, 
him  I  love  and  honor  as  my  dear  Saviour  and  Redeemer, 
whom  the  wicked  persecute,  despise,  and  revile.  Take  my 
soul  to  thyself!'  He  then  thrice  repeated  the  words: 
'  Into  thy  hands  I  commend  my  spirit,  thou  hast  redeemed 


214  LIFE    OF    MELANCHTHON. 

me,  0  God  of  Truth!'  and  then  said:  'God  so  loved  the 
worhl,  that  he  gave  his  only  begotten  Son,  that  whosoever 
bclieveth  in  him  should  not  perish,  hut  have  everlasting 
life.'  This  prayer  he  repeated  several  times,  and  was  thus 
taken  by  God  into  the  everlasting  school,  and  eternal  joy, 
where  he  is  now  enjoying  fellowship  with  God  the  Father, 
Son,  and  Holy  Ghost,  together  with  all  prophets  and  apos- 
tles. Alas  !  the  Chariot  of  Israel  is  gone,  which  ruled  the 
Church  in  this  last  age  of  the  world.  For  assuredly  this 
doctrine  of  forgiveness  of  sin,  and  of  faith  in  the  Son  of 
God,  was  not  invented  by  the  wisdom  of  man,  but  was 
revealed  by  God  through  this  man,  as  we  ourselves  have 
also  seen  that  he  was  awakened  by  God.  Therefore  let 
us  willingly  remember  him,  and  love  the  doctrine  which  he 
proclaimed;  let  us  also  live  more  discreetly  and  mode- 
rately, and  consider  what  great  troubles  and  changes  will 
follow  the  departure  of  this  man.  I  beseech  thee,  0  Son 
of  God  and  Immanuel,  who  wast  crucified  for  us,  and  didst 
rise  again,  to  rule  and  protect  thy  Church.     Amen." 

Thus  Melanchthon  spoke  and  prayed,  with  tears  and 
with  a  troubled  heart.  His  hearers  were  so  deeply  affected, 
that  it  seemed,  as  Selnecker  says,  as  if  the  very  walls  were 
weeping,  for  all  manifested  their  sorrow  by  sobbing  aloud. 
On  the  19th  of  February,  he  inquired  of  Jonas  on  Avhat 
day  they  would  arrive  in  Wittenberg  with  the  corpse.  In 
this  letter,  he  also  expresses  his  great  sorrow  on  account 
of  the  death  of  this  beloved  man :  "  We  are  greatly  trou- 
bled at  the  loss  of  such  a  teacher  and  leader,  not  only  on 
account  of  the  University,  but  also  because  of  the  Church 
Universal  of  the  whole  world,  which  he  led  by  his  counsels, 
doctrine,  reputation,  and  the  power  of  the  Holy  Ghost. 
Especially  are  we  troubled  when  we  think  of  the  dangers 
and  storms  which  will  come,  since  he  has  been  called  away 


LUTHER   DIES,   AND   MELANCHTIION   MOURNS.         215 


from  his  post. But  let  us  call  upon  our  Lord  Jesus 

Christ,  who  has  said,  I  -svill  not  leave  you  comfortless,  that 
he  may  continue  to  guide  and  preserve  his  Church,  and  let 
us  thank  him  for  the  benefits  he  has  conferred  upon  us 
through  Dr.  Luther,  and  let  us  hold  Luther  in  grateful 
remembrance."  On  the  same  day,  he  also  informed  Ams- 
dorf  of  this  calamity,  and  concluded  thus :  "  Although  I 
have  no  doubt  that  many  worthy  persons  everywhere  will 
grieve  most  sincerely,  I  yet  know  that  your  grief  will  be 
still  greater,  because  he  had  no  older  and  dearer  friend 
than  you,  and  you  loved  him  as  a  father.  You  have  there- 
fore a  great  personal  reason  for  your  sorrow.  But  to  this 
must  also  be  added  public  reasons,  for  after  his  death  we 
seem  to  be  threatened  by  many  other  evils ;  but  I  pray 
and  conjure  you,  for  God's  sake,  that  you  would  encoui^age 
yourself  with  the  divine  consolations  afforded  us  in  the 
Gospel,  and  that  you  would  remember  us  and  the  Church." 

About  noon  on  the  22d  of  February,  Luther's  remains 
arrived  at  the  Elster  gate  of  Wittenberg,  and  amidst  the 
ringing  of  all  the  bells,  and  the  escort  of  a  vast,  deeply- 
moved  multitude,  were  solemnly  conveyed  to  the  Electoral 
church,  where  the  Elector  had  assigned  him  a  resting-place. 
Melanchthon  also  walked  in  the  procession ;  and  after 
Bugenhagen  had,  with  many  tears,  preached  an  affecting 
funeral  sermon,  Melanchthon  also  ascended  the  pulpit,  and 
delivered  a  Latin  address,  the  substance  of  which  we  pro- 
pose to  relate. 

"  Although  my  own  great  sorrow  almost  forbids  me  to 
speak  in  this  great  sorrow  of  all  pious  hearts,  and  of  the 
Church  of  Christ,  yet,  as  I  am  to  say  something  to  this 
Christian  assembly,  I  will  not,  after  the  manner  of  the 
heathen,  merely  praise  the  departed  one,  but  would  rather 
remind  this  honorable  assembly  of  the  great,  wonderful, 


216  LIFE    OF    MELANCHTnON. 

and  divine  guidance  of  the  Churcli,  and  of  the  many  dan- 
gers with  "which  it  must  ahvays  contend,  in  order  that 
Christians  might  learn  so  much  better  what  shoiild  grieve 
them  most,  wdiat  they  shouH  seek  and  ask  of  God,  more 
than  anything  else."  Thus  he  commenced,  and  then  spoke 
of  the  office  which  Luther  had  filled  in  the  Church. 

He  mentions  particularly  what  he  had  done  in  respect 
to  doctrine,  how  he  had  taught  true  repentance,  justification 
by  faith  alone,  the  difi"erence  between  the  law  and  the 
Gospel,  and  true  good  works ;  how  he  had  translated  the 
Holy  Scriptures,  "in  such  a  clear  and  plain  manner,"  into 
the  German  language,  and  had  also  wi'itten  other  useful 
books.  "  Therefore,  there  can  be  no  doubt  but  that  pious 
Christian  hearts  will  for  ever  continue  to  praise  and  glorify 
the  divine  blessings,  which  he  has  given  to  his  Church  by 
the  hands  of  this  Doctor  Luther.  They  will  first  of  all 
praise  and  thank  God  for  it ;  but  after  that,  also  confess 
that  they  have  been  greatly  benefited  by  tlie  faithful 
labors  of  this  worthy  man  in  his  writings  and  preaching, 
and  that  they  owe  him  thanks  for  all  this."  He  now 
speaks  of  it,  that  many  reproached  Doctor  Luther  "  on  ac- 
count of  being  too  severe  and  rough  in  his  -wi-itings."  He 
would  reply  to  this,  in  the  words  of  Erasmus :  "  God  has 
also  given  a  severe  and  rough  physician  to  the  world,  which 
in  this  latter  time  has  been  filled  with  grievous  plagues 
and  defects."  But  he  is  truly  blamed  too  much.  "He 
always  faithfully  and  diligently  defended  the  true  faith, 
and  always  maintained  a  good,  sincere,  and  un defiled  con- 
science. And  every  one  who  knew  him  well,  and  had  much 
intercourse  with  him,  must  confess  that  he  was  a  very  kind- 
hearted  man  ;  and  when  among  others,  was  always  friendly, 
amiable,  and  gracious  in  his  conversation,  and  by  no  means 
insolent,    stormy,   obstinate,    or   quarrelsome.     And   yet 


LUTHER   DIES,    AND   MELAXCHTUON   MOURNS.         217 

■witlial,  there  was  an  earnestness  and  bravery  in  liis  words 
and  gestures,  which  should  be  found  in  such  a  man.  In 
short,  he  had  a  heart,  faithful  and  Avithout  guile,  words 
gracious  and  friendly,  and,  as  St.  Paul  requires  of  the 
Christian,  '  whatsoever  things  are  true,  whatsoever  things 
are  honest,  whatsoever  things  are  just,  whatsoever  things 
are  pure,  whatsoever  things  are  lovely,  whatsoever  things 
are  of  good  report.'  Therefore,  it  is  evident  that  the 
severity  which  he  manifested  in  his  writings  against  the 
enemies  of  the  pure  doctrine,  did  not  proceed  from  a  quar- 
relsome or  wicked  spirit,  but  rather  from  his  great  earnest- 
ness and  zeal  for  the  truth.  This  testimony  must  be  given 
by  us,  and  many  pious  persons,  who  saw  and  knew" him  inti- 
mately." He  then  proceeds  to  say:  "No  unchaste  act  or 
any  other  vice  was  ever  discovered  in  him,  no  word  leading 
to  tumult  or  rebellion  was  ever  heard  from  his  lips,  but  he 
always  exhorted  men  to  reconciliation  and  peace  ;  he  never 
mingled  other  things  with  matters  of  religion,  and  never 
made  use  of  any  intrigues  to  strengthen  his  own  power  or 

that  of  his  friends." "I  myself  have  often  heard 

him  pray  with  many  tears  for  the  whole  Church.  For  he 
daily  took  time  to  repeat  a  few  Psalms,  with  which  he  min- 
gled his  prayers  to  God,  with  sighs  and  tears,  and  often, 
in  his  daily  conversation,  expressed  his  displeasure  against 
those  who,  because  of  their  indolence  or  business,  pretend 
that  it  is  sufficient  to  call  upon  God  with  a  brief  ejacula- 
tion."   "  We  have  likewise  frequently  seen,  when 

great  and  important  debates  in  regard  to  sudden  and  dan- 
gerous emergencies  arose,  that  he  always  exhibited  great 
courage  and  manliness  ;  for  he  was  not  easily  terrified,  and 
did  not  lose  confidence  on  account  of  threats,  or  dangers, 
or  terror.  For  he  trusted  to  this  sure  foundation,  as  upon 
an  immovable  rock,  even  upon  the  help  and  support  of 
19 


218  LIFE     OF    MELANCIITIION. 

God,  and  permitted  nothing  to  take  this  faith  and  confi- 
dence from  his  heart.  Besides  this,  he  possessed  so  great 
and  keen  an  understanding,  that  he  could  tell  before  all 
others  what  should  be  advised  and  done  in  intricate,  dark, 
and  difficult  affairs  and  disputes."  That  so  worthy  a  man, 
gifted  with  such  a  mmd,  of  sound  learning,  and  tried  and 
experienced  by  long  practice,  gifted  with  many  lofty,  Chris- 
tian, and  peculiar  virtues,  .chosen  by  God  to  raise  up  the 
Church ;  one,  too,  who  loved  us  with  all  his  heart  as  a 
father ;  that  such  a  man  should  have  been  called  away,  and 
has  departed  from  this  life,  and  from  our  midst  and  asso- 
ciation, even  from  the  foremost  place  of  all,  is  surely 
enough  to  call  forth  our  sorrow  and  distress.  For  we  are 
now  like  poor,  wretched,  forsaken  orphans,  who  have  lost 
an  affectionate  and  excellent  father.  However,  as  we  ought 
to  obey  God,  and  resign  ourselves  to  his  will,  we  should 
for  ever  cherish  the  memory  of  this  our  beloved  father,  and 
never  suffer  it  to  be  effaced  from  our  hearts."  The  speaker 
then  proceeded  to  describe  the  pleasant  lot  which  had  fallen 
to  the  sainted  one  in  heaven,  after  having  found  that  for 
which  he  had  wished  for  a  long  time.  "  We  ought  not  to 
doubt  that  this  our  dear  father,  Dr.  Luther,  is  present 
with  God,  in  exteimal  happiness."  It  is  God's  will  that 
Tve  should  always  remember  his  virtues,  and  the  blessings 
bestowed  upon  us  through  him.  We  should  faithfully  dis- 
charge this  debt  of  gratitude  towards  him,  and  should 
acknowledge  that  he  was  a  precious,  noble,  useful,  and 
blessed  instrument  in  God's  hands ;  and  we  should  study 
his  doctrine  diligently,  and  preserve  it  faithfully.  Wo 
should  also  regard  his  virtues  as  an  example  to  be  imitated 
by  us ;  such  as  his  piety,  faith,  earnest  and  fervent  prayer, 
fidelity  and  diligence  in  office,  chastity  and  modesty,  pru- 
dence, anxiety  to  avoid  everything  which  might  cause  tu- 


LUTHER   DIES,    AND    MELANCHTHON   MOURNS.         219 

mults  and  other  offences,  and  a  constant  pleasure  and  desire 
to  learn  more  and  more. 

Thus  Melanchthon  spoke  -with  a  sorrowful  heart.  He 
felt  more  than  all  how  much  he  had  lost  in  Luther,  -who 
might  well  be  compared  to  the  sturdy  oak,  against  which 
this  timid  man  could  often  lean.  He  expressed  his  sorrow 
in  every  direction,  as  his  letters  at  this  time  prove.  And 
his  way  was  gradually  becoming  lonely,  for  his  dearest 
friends  were  dying,  as  for  instance  Spalatin ;  and  the  de- 
parture of  another,  his  beloved  Myconius,  who  had  once 
before  been  snatched  from  the  bonds  of  death  by  the  faith 
and  prayer  of  Luther,  was  also  near  at  hand.  Myconius 
was  pufferins;  with  bronchitis,  and  it  was  evident  that  he 
would  soon  rest  from  his  labors.  It  was  at  this  time  that 
Melanchthon  addressed  two  letters  to  him,  which  avo  pre- 
sent on  account  of  their  consolatory  contents.  On  the 
1st  of  March,  1546,  he  wrote :  "  I  most  earnestly  wish 
that  God,  the  Father  of  our  Lord  Jesus  Christ,  might 
again  restore  your  bodily  strength,  so  that  you  might  serve 
the  Church  longer,  and  superintend  the  studies  of  your 
sons.  But  if  God,  my  Frederick,  has  resolved  to  call  you 
away,  oh  I  then  consider  into  what  an  assembly  you  shall 
be  admitted ;  to  God,  and  his  Son  given  for  us,  to  the  pa- 
triarchs, prophets  and  apostles.  You  will  see  and  converse 
with  those  who  shall  proclaim  the  glory  of  God  to  you 
without  deceitful  arts.  I  seek  their  intercourse  with  such 
ardent  desire,  that  I  am  often  sorrowful  that  I  am  obliged 
to  sojourn  longer  in  this  earthly  prison,  especially  as  I  am 
constantly  contending  with  great  sufferings  and  dangers. 
Rather  would  I  be  torn  in  pieces  than  unite  with  those  de- 
ceivers who  are  at  present  endeavoring  to  consummate 
false  unions.     And  yet  you  know  that  I  am  constantly 


220  LIFE    OF    MELANCIITEON. 

called  to  attend  these  artful  proceedings.  Therefore  I 
beseech  you  to  commend  the  Church  and  me  to  God !" 
And  on  March  4,  he  wrote :  "  Dearest  Frederick  !  The 
gracious  word  of  the  Son  of  God  has  frequently  comforted 
me  in  great  afflictions  :  '  Neither  shall  any  man  pluck  them 
out  of  my  hand.'  We  will  not  seek  any  other  explana- 
tion of  the  sheep,  than  that  given  us  by  Christ,  who  calls 
those  his  sheep  who  hear  and  love  the  Gospel.  We  are 
such,  without  doubt.  Therefore,  in  all  the  dangers  of  this 
life  and  of  death,  we  should  entertain  the  confiding  assu- 
rance that  the  watchman  and  defender,  our  shepherd,  the 
Son  of  God,  is  with  us  always.  Since  Luther  has  been 
called  away  from  this  mortal  state  of  existence,  I  have, 
besides  my  sorrow,  additional  cares  and  labors." 

On  the  7th  of  April,  Myconius  died,  to  the  great  sorrow 
of  Melanchthon,  who  thus  expresses  it  in  a  letter  to  Jonas  : 
"  Frederick  Myconius,  after  contending  with  his  disease 
for  a  long  time,  has  at  last  been  called  away  from  this 
mortal  life.  You  see  that  the  righteous  are  gathered  in, 
that  they  may  not  behold  the  approaching  calamities, 
which  may  God  lessen,  as  we  pray."  These  calamities 
were  nearer  at  hand  than  he  thought. 


WAR    AND    THE    MISERY    OF    WAR.  221 


CHAPTEE  XXV. 

WAR  AND   THE   MISERY  OF  WAR. 

While  Luther's  death  was  not  only  deeply  moving  Wit- 
tenberg and  Saxony,  but  all  the  friends  of  the  Gospel 
elsewhere,  the  religious  discussion  of  Ratisbon,  which  had 
been  commenced  on  the  27th  of  January,  was  in  full 
operation,  but  not  in  a  very  encouraging  manner.  For 
the  Spanish  Ecclesiastic,  Malyenda,  proved  himself  to 
be  a  proud  and  obstinate  priest.  He  had  proposed  nine 
propositions  in  regard  to  the  article  on  Justification,  which 
were  composed  in  such  a  way  that  it  was  altogether  im- 
possible for  the  Protestants  to  accept  them.  The  latter, 
therefore,  declared  in  a  protest,  that  they  intended  to 
abide  by  the  Augsburg  Confession,  and  regarded  this  as 
the  true  Catholic  and  Christian  doctrine.  The  Theolo- 
gians of  Wittenberg  were  of  the  same  opinion ;  and,  in  a 
letter  to  the  Elector  of  the  5th  of  March,  declared :  "  Dr. 
Martinus  has  left  a  valuable  jewel  behind  him,  even  the 
true  meaning  of  Christian  doctrine,  which  we  wish  to 
transmit,  undefiled,  to  our  posterity.  May  God  grant  us 
his  Grace  and  Holy  Spirit  for  this  purpose  !"  But  on  the 
banks  of  the  Danube,  that  is,  in  Ratisbon,  the  Imperial 
party  would  have  nothing  to  do  with  this  pure  doctrine, 
and  laid  every  difficulty  in  the  way  of  the  Protestants. 
Indeed,  it  appeared  more  and  more,  that  the  whole  discus- 
sion was  a  mock-fight,  and  that  the  Emperor  was  deter- 
19* 


222  LIFE    OP    MELANCIITnON. 

mined  to  cut  the  Gordian  knot  with  his  sword.  He  indeed 
did  not  wish  this  to  be  made  known,  for  he  was  a  deceitful 
man,  who  well  knew  how  to  conceal  his  thoughts.  But  the' 
Elector  saw  through  his  disguise,  and  ordered  his  Theolo- 
gians to  retire  from  the  discussion  at  Ratisbon.  They 
returned  in  the  beginning  of  April. 

Mclanchthon  about  this  time  prepared  an  opinion  in  the 
name  of  the  Theologians,  in  which  resistance  against  the 
Emperor  is  declared  to  be  a  duty :  "  If  it  is  true  that  the 
Emperor  intends  to  fall  upon  these  States  on  account  of 
religion,  then  it  is  doubtless  right  that  these  States  should 
earnestly  protect  themselves  and  their  subjects,  with  the 
help  of  God."  When  the  Emperor,  therefore,  came  to 
Ratisbon,  and  had  opened  the  diet  on  the  5th  of  June,  the 
Protestants  were  forced  to  ask  him'the  reason  of  his  war- 
like preparations. 

He  distinctly  told  them  "that,  as  he  was  unable  to 
restore  peace  in  Germany  by  mild  measures,  he  was  obliged 
to  proceed  against  the  disobedient  with  the  power  of  the 
Empire."  The  Pope  united  with  him,  and  published  this 
treaty,  in  which  he  openly  speaks  of  the  extermination  of 
heretics.  Melanchthon  wrote  about  this  to  Amsdorf,  on 
June  25th :  "  It  is  certain  that  the  Emperor  Charles  is 
preparing  to  wage  a  terrible  war  against  the  Elector  of 
Saxony  and  the  Landgrave.  Already  large  armies  are 
gathered  in  the  neighborhood  of  Guelders,  and  troops,  to 
be  supported  by  the  Pope,  are  expected  from  Italy. 
Charles  does  not  conceal  that  he  intends  to  wage  war 
against  the  Duke  of  Saxony ;  for  he  called  together  the 
deputies  of  the  cities  in  Ratisbon,  and  exhorted  them  not 
to  assist  the  Duke  of  Saxony.  But  the  cities  nobly  and 
firmly  declared  that  they  would  not  forsake  their  ally  in 
the  hour  of  danger.    So  much  of  the  beginning  of  the  war. 


WAR    AND    TUE    MISERY    OF    WAR.  223 

But  as  God  protected  the  house  of  the  widow  of  Zarephath, 
so  I  pray  that  God  would  protect  our  princes,  who  govern 
justly,  and  do  many  good  services  to  the  churches  and  the 
studies  of  religion."  As  the  treaty  between  the  Pope 
and  the  Emperor  was  published,  the  Protestants  opposed 
it  in  a  public  address,  in  which  they  asserted  that  the  Em- 
peror had  been  instigated  to  this  war  by  the  Roman  Anti- 
christ, in  order  to  suppress  religion,  and  German  liberty. 
On  the  other  hand,  the  Emperor  gave  as  a  reason  the  dis- 
obedience of  the  princes,  which  was  particularly  shown  in 
their  invasion  of  the  rights  of  the  bishops  and  founders,  in 
the  expulsion  of  the  monks,  and  also  because  they  detained 
the  Duke  of  Brunsmck  in  custody.  The  Pope  ordered 
public  prayers  for  the  extermination  of  heretics,  but  the 
Protestants  made  all  possible  preparations  to  resist  the 
Emperor. 

Melanchthon  published  Luther's  excellent  little  book, 
"A  Warning  to  my  beloved  Germans,"  and  added  an 
encouraging  introduction,  in  which  he  says  :  "  Let  all  who 
fear  God  in  Germany,  now  seriously  consider  and  remem- 
ber what  they  owe  to  God  in  these  terrible  warlike  prepa- 
tions.  For  now  that  it  is  known  that  the  Pope  is  .lending 
such  great  aid  in  money  and  soldiers  to  carry  on  this  war, 
there  can  be  no  doubt  that  it  is  his  principal  aim  to 
exterminate  the  true  doctrine,  which  is  now  preached  in 
our  churches,  and  to  re-establish  and  secvu'c  forever  his 
own  idolatry  and  errors,  by  shedding  of  blood,  murder, 
the  lasting  destruction  of  the  German  nation,  and  by  dis- 
membering all  the  Electoral  and  princely  families."  lie 
encourages  resistance,  and  adds:  "1  am  surprised  that 
wise  men  have  suffered  themselves  to  be  induced  to  begin 
this  war.  But  it  is  not  only  the  work  of  men,  the  devil's 
rage,- and  desire  to  bring  about  greater  destruction  and 


224  LIFE    OF    MELANCHTHON. 

misery  in  Christendom But  I  pray  all  God-fearing 

men  earnestly  to  beseech  God  to  protect  his  Church,  in 
which  the  true  doctrine  is  preached,  and  also  every  Chris- 
tian government.  Besides  this,  all  such  should  remember 
that  every  one  is  in  duty  bound  to  aid  in  preserving  the 
true  Christian  doctrine,  according  to  his  position  and 
means.  For  this  Ave  live,  and  we  cannot  do  a  better  work 
in  this  life." 

The  Imperial  ban  of  the  Empire  against  the  Elector  and 
the  Landgrave,  the  two  leaders  of  the  league  of  Smalkald, 
made  its  appearance  on  the  20th  of  July.  Besides  this, 
Duke  Maurice  of  Saxony,  who  was  full  of  ambition,  be- 
trayed the  cause  of  his  relative,  the  Elector,  and  the  cause 
of  the  Protestants  in  general.  He  went  over  to  the  Em- 
peror's side.  But  before  the  Emperor  had  gathered  his 
troops,  the  Protestants  were  already  standing  on  the  banks 
of  the  Danube,  in  the  month  of  July,  with  an  army  of 
40,000  men,  prepared  to  strike.  But  they  did  not  make  a 
good  use  of  their  favorable  position,  for  they  could  at  this 
time  have  brought  the  war  to  an  end  by  one  decisive  blow. 
The  experienced  commander  of  the  Upper  Germans, 
Sebastian  Schartlin,  wished  to  fall  upon  the  Emperor, 
who  with  a  few  hundred  men  was  then  in  Batisbon,  and 
compel  him  to  make  peace.  But  his  plan  was  defeated  by 
the  scruples  of  the  leaders  of  the  League,  until  the  Empe- 
ror had  received  reinforcements,  and  was  now  able  to 
assume  an  offensive  attitude.  He  soon  became  master  of 
the  Danube,  and  entered  SAvabia.  When  the  leaders  of 
the  League  noAv  proposed  terms  of  peace,  he  ordered  them 
to  surrender  at  discretion.  Here  they  also  learned  that 
Duke  Maurice  had  united  with  the  Emperor,  and  therefore 
the  two  leaders  of  the  League  resolved  to  retm-n  to  their 
own  dominions,  in  order  to  protect   them,  especially  as 


WAR    AND    THE    MISERY    OF    "WAR.  225 

Maurice  had  already  entered  the  Electoral  dominions,  and 
was  captiu'ing  one  city  after  the  other.  The  Emperor  had 
also  promised  the  Electoral  dignity  to  Duke  Maurice. 
When  the  princes  retreated,  with  the  intention,  it  is  true, 
of  meeting  the  Emperor  the  following  spring  with  a 
stronger  force,  they  placed  the  game  entirely  in  his  hands. 
He  conquered,  and  laid  under  contribution,  the  various 
confederate  cities  in  Southern  Germany;  and  on  the 
Rhine,  humbled  the  aged  Duke  Ulrich,  of  WUrtemberg, 
and  deprived  the  aged  Archbishop  of  Cologne  of  his 
princely  dignity.  He  had  thus  covered  his  rear  in  Swabia 
and  on  the  Rhine,  and  was  now  able,  without  much  diffi- 
culty, to  shift  the  war  into  the  dominions  of  the  two  leaders 
of  the  Confederation. 

While  the  Emperor  was  proceeding  thus  in  Southern 
Germany,  and  on  the  Rhine,  the  Elector,  John  Frederick, 
entered  Thuringia  with  2000  men,  and  soon  swept  away 
the  armies  of  Duke  Maurice.  He  even  entered  his  domi- 
nions, and  conquered  the  whole  land,  with  the  exception 
of  Leipzig.  At  Altenberg,  he  was  opposed  by  Maurice 
and  his  ally,  the  Margrave  Albert,  of  Brandenburg,  but 
in  vain.  For  the  Margrave  was  taken  prisoner,  and  Mau- 
rice evacuated  the  country.  Thus  John  Frederick  stood 
as  a  victor  upon  the  banks  of  the  Elbe,  but  without  taking 
advantage  of  his  victory. 

We  may  easily  suppose  that  the  University  and  schools 
could  not  prosper  much  in  these  warlike  times.  When  the 
troops  of  Duke  Maurice  were  advancing,  it  was  thought 
advisable  in  Wittenberg  to  dissolve  the  University.  The 
Margrave  Joachim  offered  a  retreat  to  Melanchthon.  Many 
fled  to  Magdeburg,  but  Melanchthon  selected  Zerbst,  Avhen 
the  troops  of  Maurice  threatened  Wittenberg.  We  may 
conceive  the  feelings  of  Melanchthon's  heart,  when  aged 


226  LITE    OF    MELANCHTHON. 

sires,  women,  and  cliildren,  were  thus  compelled  to  flee,  in 
mid-winter,  in  a  snow-storm.  He  was  received  in  a  hospi- 
table manner  at  Zerbst,  and  at  the  same  time  also  received 
invitations  from  Brunswick  and  Nuremberg.  But,  while 
everything  looked  so  gloomy,  the  sky  assumed  a  bright 
appearance  at  the  return  of  the  Elector,  who  had  so  expe- 
ditiously cleared  his  dominions  of  hostile  troops.  Melanch- 
thon,  too,  returned  to  Wittenberg,  now  freed  from  the  siege, 
but  only  for  a  few  days,  as  matters  were  still  in  a  state  of 
insecurity  and  uncertainty.  He  returned  to  Zerbst,  and 
was  destined  soon  to  experience  greater  calamities  than 
ever  before.  But,  although  he  was  greatly  afflicted,  he 
comforted  himself  with  the  word  of  God.  He  at  this  time 
wrote  to  Camerarius :  '^  Let  us  be  assured  that  God  will 
preserve  the  seed  of  his  Church  and  of  the  truth,  as  he  has 
so  repeatedly  promised  in  his  divine  word,  and  let  us  not 
doubt  that  God  has  our  welfare  at  heart,  even  if  the 
world  should  be  destroyed."  In  the  beginning  of  Febru- 
ary, 1547,  he  again  returned  to  Wittenberg  for  a  few 
days,  and  thence  wrote  to  the  Elector  to  make  peace,  but 
Avithout  eifecting  anything. 

While  Melanchthon  was  deeply  afilicted  by  the  death  of 
his  beloved  daughter  Anna,  who  had  been  married  to  Sa- 
binus,  and  died  on  the  26th  of  February,  in  the  flower  of 
life,  he  was  also  to  behold  calamities  falling  upon  the  do- 
minions of  his  prince  from  every  quarter.  The  Emperor 
had  arisen  with  the  determination  to  subdue  John  Frede- 
rick. He  united  with  his  brother  Ferdinand  and  Duke 
Maurice,  at  Egra,  and  advanced  into  the  Electoral  domi- 
nions with  27,000  men,  while  the  Elector  had  rapidly  re- 
treated to  Wittenberg,  which  was  well  fortified.  But  he 
was  overtaken  by  the  Imperial  cavalry.  A  battle  was 
fought  at  Mlihlberg,  April  24.     The  pious  Elector  was^t 


TTAR    AND    THE    MISERY    OF    WAR.  227 

tlie  time  attending  divine  -worship,  and  thought  that  he 
ought  to  remain  until  the  close ;  he  was  overtaken  on  the 
heath  of  Lochau,  and  after  a  brave  resistance  on  his  part, 
was  made  prisoner.  The  Emperor  received  him  in  a  very 
ungracious  manner,  and  ordered  him,  together  with  the 
captive  Duke  Ernest  of  Brunswick-LUneburg,  to  be  con- 
veyed to  the  camp.  Intoxicated  by  his  victory,  he  even 
went  so  far  as  to  pronounce  sentence  of  death  upon  the 
Elector,  against  all  the  prerogatives  of  princes.  But  the 
Elector  received  the  announcement  with  the  greatest  tran- 
quillity. However,  he  did  not  venture  to  execute  the  sen- 
tence, and  changed  it  to  imprisonment  for  life.  As  the 
Elector  steadily  rejected  the  resolutions  of  the  Council  of 
Trent,  he  was  declared  to  have  forfeited  his  lands  and 
electoral  dignity,  and  the  traitor  JNIaurice  was  entrusted 
with  the  Electorate.  When  Melanchthon,  who  was  then 
at  Zerbst,  heard  of  the  defeat  of  the  Elector,  he  was  deeply 
moved,  and  thus  expresses  his  troubles  in  a  letter  written 
to  Caspar  Cruciger,  on  the  1st  of  May:  "Dearest  Caspar, 
if  I  were  able  to  weep  as  many  tears  as  the  Elbe  rolls  deep 
waters  by  you  and  our  walls,  I  could  not  weep  out  my 
sorrow  on  account  of  the  defeat  and  imprisonment  of  our 
prince,  who  truly  loved  the  Church  and  Justice.  Many 
important  considerations  increase  my  distress.  I  deeply 
commisserate  the  prisoner.  I  foresee  a  change  of  doctrine, 
and  a  new  confusion  of  the  Churches.  Then,  what  an 
ornament  is  destroyed  in  the  dispersion  of  our  school  ?  and 
we  too  are  torn  asunder.  Truly,  if  it  were  possible  for 
one  to  consider,  I  would  rather  die  in  your  society,  and 
before  your  altars,  than  wander  about  in  this  state  of  exile, 
in  which  my  strength  is  daily  decreasing."  As  the  Spanish 
and  Italian  soldiers  made  great  havoc,  and  especially  mal- 
treated women  and  maidens,  he  did  not  consider  Zerbst  a 


228  LIFE    OF    MELANCHTnON. 

safe  retreat  any  longer.  He,  therefore,  removed  with  his 
family  to  Magdeburg.  He  here  met  Luther's  widow,  who 
"was  about  to  depart  to  Denmark,  where  she  had  found  a 
noble  patron  in  the  king.  He  accompanied  her  to  Bruns- 
wick, where  she  remained  for  some  time,  and  he  went  to 
Nordhausen.  A  faithful  friend.  Mayor  Meienbeeg,  re- 
sided here,  with  whom  he  had  carried  on  a  cordial  corre- 
spondence. He  had  written  to  him  on  Ascension  day, 
shortly  before  his  arrival  in  Nordhausen :  "I  write  this 
letter  on  a  happy  day,  in  which  the  Ascension  of  the  Son 
of  God  is  publicly  commemorated,  and  which  was  beheld 
in  former  days  by  many  of  the  Church  with  their  own  eyes. 
And  I  thought  of  the  sweet  words  of  comfort  which  are 
read  on  this  day.  But  the  Son  of  God  still  sitteth  at  the 
right  hand  of  the  Eternal  Father,  and  bestows  his  gifts 
upon  the  children  of  men.  Therefore,  if  we  call  upon  him, 
he  will  also  grant  us  gifts,  and  protect  and  preserve  his 
Church."  And  this  trust,  which  he  reposed  in  the  Lord 
of  the  Church,  was  not  put  to  shame. 

He  dropped  the  plan  he  had  formed,  of  visiting  his 
home,  and  also  declined  a  call  to  the  University  of  Tubin- 
gen, which  he  received  at  this  time  ;  for  his  heart  Avas 
•wedded  to  Wittenberg,  which  had  become  his  second  home. 
He  WTote  to  a  friend  on  the  5th  of  June ;  "  The  Univer- 
sity of  Tubingen  has  called  me.  But  in  my  bosom  and 
inmost  feelings  I  feel  a  great  affection  for  our  little  nest  on 
the  Elbe,  and  towards  the  friends  residing  there,  and  in 
the  neighborhood,  so  that  it  would  give  me  the  greatest 
pain  to  part  from  them.  Therefore  I  shall  soon  return  to 
the  Elbe  again." 


RESTORATION    OF    THE    UNIVERSITY.      229 


CHAPTER   XXVI. 

RESTORATION  OF  THE  UNIVERSITY  OF  WITTENBERG. 

His  desire  to  return  to  Wittenberg  was  to  be  gratified 
sooner  than  he  expected.  In  the  beginning  of  June,  he 
was  informed  by  his  countryman,  the  Imperial  secretary 
Obernburg,  that  Duke  Maurice  had  become  Elector,  and 
intended  to  restore  the  University  of  Wittenberg ;  and  by 
a  letter  from  Cruciger,  the  former  instructors  were  called 
upon  to  return.  Already,  on  the  8th  of  June,  Melanch- 
thon  signified  his  intention  of  going  to  Wittenberg  or 
Dessau,  in  order  to  consult  with  his  friends  in  regard  to 
this  matter.  A  portion  of  the  dominions  of  the  Elector 
had  been  left  to  his  sons,  including  Weimar,  Jena,  Eise- 
nach, Gotha,  and  other  places ;  and  it  seems  the  father 
was  anxious  that  a  new  institution  should  be  founded  in 
Jena.  This  wish  of  the  Elector,  who  was  deeply  interested 
in  the  cause  of  the  Gospel,  was  worthy  of  all  commenda- 
tion ;  for  the  treachery  of  Duke  Maurice  did  not  permit 
the  hope  that  Wittenberg  would  again  become  a  nurseVy 
of  the  pure  doctrine.  It  must,  therefore,  have  been  a  very 
desirable  object  with  the  young  dukes,  to  secure  the  former 
teachers  of  Wittenberg,  particularly  Melanchthon,  for  the 
new  school.  The  elder  Duke  therefore  requested  Me- 
lanchthon not  to  remove  from  those  parts.  He  imme- 
diately replied  from  Nordhausen,  June  9th,  1547 :  "  Al- 
though the  parents  of  your  Grace,  as  well  as  your  Grace, 
and  your  brothers,  and  all  your  faithful  subjects,  are 
20 


230  LIFE    OF    MELANCIITHON. 

plunged  at  present  into  the  deepest  sorrow  which  can  come 
npon  us  in  this  workl  of  trouble,  yet  we  ought  not  to  for- 
get that  God  secth  all  these  things,  and  if  we  call  upon 
him  with  all  the  heart,  will  lessen  our  misery,  and  show 
mercy,  although  we  must  endure  chastisement  for  a  season. 
I.  thank  your  Grace  most  humbly  that  you  have  been  gra- 
ciously pleased  to  invite  me  to  stay  near  you ;  and  if  I 
could  serve  your  Electoral  Grace  in  an  humble  position  as 
a  teacher,  I  would  rather  serve  your  Grace  in  poverty, 
than  in  riches  in  other  quarters,  although  I  have  been  in- 
vited to  several  places.  But  I  will  not  leave  your  domi- 
nions without  the  knowledge  of  your  Grace.  I  intend  soon 
also  to  pay  another  visit  to  Wittenberg."  At  the  same 
time,  he  also  received  a  letter  from  his  friends  at  Witten- 
berg, urging  him  to  come  thither.  In  a  letter  to  a  friend 
there,  he  says :  "I  love  the  University  as  my  home,  for  I 
have  there  lived  in  the  greatest  intimacy  with  learned  and 
honorable  colleagues,  and  we  have  together  endeavored  to 
spread  abroad  the  doctrine  of  the  most  needful  things, 
with  moderate  zeal.  The  son  of  the  imprisoned  prince 
has  merely  requested  me  not  to  leave  his  dominions,  with- 
out previously  informing  him  of  my  intention  to  do  so  ; 
and  if  I  could  find  a  little  place,  even  in  an  humble  school 
in  his  dominions,  I  would  be  inclined  to  serve  him.  For  I 
am  not  thinking  of  a  brilliant  position,  but  of  my  grave." 
He  now  for  the  first  time  learned  that  it  was  intended  to 
establish  an  institution  of  learning  at  Jena ;  and  he  there- 
fore wrote  to  the  dukes  that  he  would  come  to  Weimar, 
"  in  order  to  hear  further  what  your  wishes  may  be,  and 
also  to  communicate  my  own  simple  and  humble  opinion." 
From  a  number  of  letters  written  at  this  time,  for  instance, 
from  one  written  to  Augustin  Schurff,  on  the  13th  of  July, 
it  is  evident  that  he  had  no  other  intention  but  to  settle 


RESTORATION    OF    THE    UNIVERSITY.      231 

where  he  might  live  and  labor  together  with  his  old  friends 
and  colleagues.  He  said :  "I  will  regard  the  place  of 
their  residence  as  my  native  land."  However,  he  went  to 
Weimar,  in  order  to  consult  with  the  duies  and  Chancellor 
Brlick.  Here,  it  seems,  they  intended  to  gain  over  Me- 
lanchthon  for  Jena,  without,  however,  appointing  his 
friends.  This  did  not  please  him.  Without  expressing 
his  sentiments  fully,  he  proposed  to  retire  to  Zerbst,  in 
order  to  consult  with  Schurff,  Eber,  and  some  other  friends. 
But  in  Merseburg,  he,  on  the  18th  of  July,  received  letters 
from  George  of  Anhalt,  and  Cruciger,  summoning  him  to 
Leipzig.  Duke  Maurice  was  there  at  the  time,  and  wished 
to  see  the  Wittenberg  Theologians,  especially  Melanchthon, 
who  immediately  departed  for  Leipzig.  Bugenhagen  refers 
to  this  in  the  following  manner :  "  There  Master  'Philip 
came  to  us,  on  account  of  which  we  greatly  rejoiced,  and 
thanked  God.  My  most  gracious  lord  (Maurice),  enter- 
tained us  splendidly  in  his  own  inn,  paid  all  our  expenses, 
and  honored  us  with  various  gifts,  and  presents  of  money; 
he  also  received  us  in  person,  in  a  very  gracious  manner, 
and  publicly  declared  before  us,  and  all  the  Superintend- 
ents, that  he  would  never  permit  himself  to  be  led  back  to 
those  Papal  errors,  which  oppose  the  word  of  God,  and  the 
blessed  Gospel  of  Jesus  Christ.  Therefore  we  should  con- 
tinue to  teach  the  pure  Gospel  of  Jesus  Christ,  and  to 
condemn  such  abuses,  together  with  all  other  fanaticism 
and  error.  His  Electoral  Grace  also  enjoined  it  upon  us, 
that  we  should  call  the  professors  of  the  University  of 
Wittenberg  together  again,  resume  our  lectures,  and  to 
call  the  Consistory  of  the  Church."  Ratzeberger  relates 
that  the  Elector  presented  a  velvet  cap,  filled  with  dollars, 
to  Dr.  Pommer  and  Master  Philip,  and  assured  all  of  his 
favor. 


232  LIFE    OF    MELANCHTHON. 

The  Elector  Maurice  had  before  this  been  exhorted  to 
restore  the  University,  and  lie  had  now  returned  a  gracious 
answer.  Mclanchthon  rejoiced  that  he  was  able  to  return 
to  Wittenberg  aga*in.  On  the  25th  of  June,  he  departed 
thither,  accompanied  by  Bugenhagen,  Cruciger,  and  Eber ; 
after  having  declined  the  invitation  to  remain  as  professor 
in  Leipzig.  lie  wrote  to  Camerarius :  "I  do  not  know 
how  long  I  shall  remain  here."  And  to  Weinlaub:  "  The 
deliberations  in  regard  to  the  restoration  of  the  University 
are  still  very  uncertain,  for,  as  you  may  imagine,  many 
difficulties  stand  in  the  way."  And  to  Aurifaber,  August 
4th  :  "  You  are  familiar  with  the  old  accounts,  with  what 
great  difficulty  cities  were  restored  after  their  destruction. 
How  often  was  the  rebuilding  of  Jerusalem  hindered,  after 
the  return  of  the  Israelites  from  Chaldea !  And  yet  the 
temple  was  finally  restored.  Thus  will  our  University  per- 
haps be  restored  again,  although  it  be  done  slowly ;  I  trust 
that  it  may  be  accomplished  by  the  help  of  God."  The 
prince  gave  the  best  assurances  that  he  would  secure  a  new 
income ;  and  this  was  very  necessary,  for  the  University 
owned  very  little  real-estate.  Melanchthon  was  actually 
living  at  his  own  expense ;  *  and,  as  he  remarked  in  the 

*  Molanchthon's  disinterestedness  is  evident  from  a  letter  written 
in  former  years  by  Lutlier  to  the  Elector.  lie  mentions  Melanch- 
tlion's  hesitation  to  accept  an  increase  of  his  salary  to  the  amount 
of  an  hundred  florins,  and  his  wish  to  continue  his  Greek  lectures 
without  any  remuneration,  so  that  the  ordinary  stipend  might  be 
devoted  to  augment  the  revenue  of  the  University.  "But,"  says 
Luther,  "  he  has  sustained  the  greatest  share  of  academical  labor 
for  upwards  of  twenty  years  past,  and  surely  he  has  the  greatest . 
right  to  enjoy  in  quiet  some  of  the  profits.  He  has  been  a  kind  of 
general  servant  to  the  Avhole  institution,  and  Avell  merits  the  bounty 
of  your  highness.  The  whole  Christian  world  is  his  debtor,  and, 
blessed  be  God,  the  Popish  fraternity  are  r^iore  afraid  of  him  and 
his  scholars,  than  all  the  learned  besides  put  together." — SecJcen- 
dorf.    Cox. 


KESTORATION    OF    THE    UNIVERSITY.      233 

last  of  the  letters  above,  the  restoration  was  progressing 
very  slowly.  But  notwithstanding  all  this,  he  declined 
repeated  offers  from  Konigsberg,  Frankfort-on-the-Oder, 
&c.,  so  firmly  was  he  rooted  in  Wittenberg.  Ho  wrote  to 
Meienburg :  "  Verily,  if  this  University  is  not  restored,  a 
state  of  barbarism  will  fall  upon  the  churches,  which  may 
God  prevent!"  On  the  12th  of  August,  he  went  with 
Eber  to  Dresden,  in  order  to  consult  with  Chancellor  Cum- 
merstadt  about  the  income  of  the  University,  without,  how- 
ever, receiving  any  definite  promises.  His  family  were  still 
in  Nordhausen,  whither  he  went  to  pay  them  a  visit  in 
October.  He  was  accompanied  by  his  son-in-law  Sabinus, 
who,  in  compliance  with  Melanchthon's  wishes,  ha^  brought 
his  daughters  to  the  house  of  their  grand-parents,  to  be 
raised  by  them.  At  last,  in  the  middle  of  October,  the 
University  was  restored,  and  the  family  could  again  remove 
to  the  old  home. 

By  thus  remaining  in  Wittenberg,  in  the  service  of  the 
perfidious  Duke  Maurice,  JMelanchthon  was  much  re- 
proached by  the  friends  of  the  unfortunate  prisoner,  and 
his  sons,  who  were  establishing  a  University  in  Jena.  And 
it  will  remain  a  question,  whether  it  would  not  have  been 
more  honorable  in  him  to  have  retired  to  Jena.  However, 
we  must  hear  the  reasons  which  induced  him  to  pursue  this 
course.  He  justified  this  step,  in  various  letters  addressed 
to  his  friends.  He  wrote  to  the  Pastor  Aquila,  in  Saal- 
feld,  August  29th:  "As  there  seemed  some  prospect  of  the 
restoration  of  our  University,  and  my  colleagues  earnestly 
conjured  me  to  return,  I  was  persuaded  to  do  so  by  con- 
sidering the  name  of  the  University,  my  connection  with 
my  colleagues,  and  the  desertion  and  afiiiction  of  this 
Church,  towards  which  many  nations  formerly  directed 
20* 


234  LIFE    OF    MELANCHTHON. 

their  ejes.  It  seemed  a  mark  of  the  special  mercy  of  God 
that  our  city  was  not  utterly  destroyed,  and  I  would  regard 
it  as  a  greater  mercy  still,  if  our  University  should  be  re- 
established. Although  I  know  that  many  speak  ill  of  me 
on  account  of  this  my  return,  I  yet  do  not  reply,  but  merely 
pray  that  my  grief  may  be  forgiven  me.  Ennius  says  a 
melancholy  mind  is  always  in  error.  In  my  great  sadness 
I  therefore  longed  too  earnestly  for  my  old  friends,  with 
whom  I  labored  so  long  in  one  and  the  same  excellent 
work.  I  also  hoped  too  much  in  these  insecure  times, 
when  I  believed  in  the  possibility  of  the  restoration  of  the 
University,  the  certainty  of  which  is  not  yet  apparent.  At 
all  evcnt^,  I  did  not  seek  carnal  pleasures  or  treasures.  I 
live  here  like  a  stranger  at  my  own  expense,  in  constant 
sorrow  and  prayer,  and  no  day  passes  over  my  head  with- 
out tears."  As  many  friends  of  the  Gospel  entertained 
the  suspicion  that  the  truth  would  now  be  departed  from 
in  Wittenberg,  Mclanchthon  declared  in  a  letter  to  Aquila  : 
"  When  those,  of  whom  you  write,  say  that  the  preachers 
of  this  place  have  deserted  the  truth,  they  do  great  injury 
to  this  Church,  Avhich  is  already  sufficiently  distressed. 
By  God's  grace,  the  voice  of  the  Gospel  now  resounds  as 
unanimously  in  the  city  of  Wittenberg  as  it  did  before  the 
war.  And  almost  every  week,  ministers  of  the  Gospel  are 
publicly  ordained,  and  sent  into  the  neighboring  districts. 
It  was  but  this  week  that  six  pious  and  learned  men  were 
sent  forth,  all  of  whom  declare,  even  as  formerly,  that  they 
will  preach  the  pure  Gospel  to  their  hearers.  And  they 
are  likewise  examined,  as  In  former  times.  The  facts  of 
the  case  prove  that  we  have  not  changed  our  minds  in 
regard  to  doctrine.  We  also  oifer  up  public  and  private 
prayers  for  the  imprisoned  prince.     We  do  not  hear  any 


RESTORATION    OF    THE    UNIVERSITY.      235 

one  speak  ill  of  our  prince,  and  the  authorities  of  this  city 
would  not  permit  anything  of  the  kind.  Therefore,  I  be- 
seech you,  do  not  believe  those  "sVho  slander  us,  or  the 
Church  here ;  I  hope  that  God  himself  will  confute  them, 
and  deliver  us  from  their  envenomed  tongues,  I  myself 
honor  the  imprisoned  prince  with  devout  reverence,  and 
daily  commend  him  to  God  with  tears  and  supplications, 
and  pray  God  to  deliver  and  guide  him.  As  this  is  true, 
I  am  amazed  at  the  le\'ity  of  the  slanderer  who  accuses  me 
of  the  cruelty  of  preventing  prayer  for  the  prince.  But  I 
will  beseech  God,  that  he  would  protect  his  Church  every- 
where, and  that  he  would  also  deliver  us  from  such  slanders 
in  this  our  great  distress." 

Melanchthon  thus  openly  expresses  himself  in  regard  to 
his  position  at  that  time,  and  we  are  warranted  in  believing 
that  these  were  the  honest  and  sincere  sentiments  of  his 
heart.  But  still  more  difficult  relations  arose,  in  which 
his  Christian  character  was  to  be  tried  in  the  severest 
manner.  The  following  chapters  will  show  how  he  de- 
meaned himself  in  these. 


236  LIFE    OF    MELANCnxnON. 


CHAPTER  XXVII. 

THE  DIET  OF  AUGSBURG  AND  ITS  INTERIM. 

The  Emperor  Charles,  proud  of  his  victories,  would  not 
be  satisfied  until  he  also  succeeded  in  securing;  the  second 
leader  of  the  League  of  Smalkald,  the  Landgrave  Philip 
of  Iiesse.  For  this  purpose  he  also  employed  Duke  Mau- 
rice, which  was  especially  disgraceful,  because  he  was  the 
son-in-law  of  the  Landgrave.  Maurice  did  not  believe 
that  the  Emperor  would  capture  the  Landgrave  treacher- 
ously, in  order  to  lead  him  behind  his  victorious  chariot, 
as  he  did  with  Duke  John  Frederick.  The  Landgrave 
yielded  to  persuasion,  and  upon  his  knees  asked  the  Em- 
peror's pardon  ;  yet,  notwithstanding  all  assurances  to  the 
contrary,  he  was  seized  and  made  a  close  prisoner.  Thus 
the  League  of  Smalkald  was  destroyed,  and  the  Emperor 
found  himself  the  mighty  monarch  of  all  he  surveyed. 

In  the  meantime,  the  Council  of  Trent  had  published 
several  articles  of  religion,  which  were  opposed  to  the 
acknowledged  Evangelical  truth ;  and  the  Pope  had  now 
also  removed  it  from  Trent  to  Italian  soil,  to  Bologna,  in 
order  to  have  it  completely  in  his  power.  This  displeased 
the  Emperor,  who  did  not  like  to  see  the  Pope  assuming 
too  powerful  and  prominent  a  position.  On  the  1st  Sep- 
tember, 1547,  lie  had  opened  another  diet  at  Augsburg, 
towards  which  many  looked  with  great  anxiety.  Not  only 
the  Ecclesiastical  Electors,  but  also  the  Protestant  princes 


THE    DIET    OF   AUGSBURG    AXD    ITS    IXTERIM.  237 

■were  induced,  by  his  influence,  to  declare  that  they  would 
submit  to  the  Council,  provided  it  should  be  removed  back 
again  to  Trent,  and  the  articles  of  religion  would  be  re- 
considered. John  Frederick  alone  opposed  this  ;  while  the 
Pope  did  the  same  on  the  other  side,  because  he  could  not 
bear  to  see  the  growing  power  of  the  Emperor.  But 
Charles  had  for  years  learned  at  least  so  much,  that  it 
would  be  utterly  impossible  to  introduce  into  Germany  a 
reformation  such  as  the  Papacy  desired  ;  and  because  he 
wished  to  hold  all  the  reins,  not  only  of  the  worldly,  but 
also  of  the  spiritual  government,  in  his  own  hands,  he  pro- 
posed to  undertake  the  Reformation  of  the  German  Church 
himself.  He  had  entertained  this  project  for  a  long  time, 
as  he  also  manifested  by  the  Ratisbon  book,  and  now  he 
believed  he  could  carry  out  his  plans,  almost  without  any 
opposition,  as  the  German  States  were  prostrate  at  his  feet. 
He  therefore  proposed  to  these  to  appoint  a  number  of  able 
men  to  meet  and  deliberate  for  the  present,  upon  a  form 
of  doctrine  and  discipline  for  the  Church.  In  January, 
1548,  Duke  Maurice  had  demanded  the  opinion  of  the 
Theologians  of  Wittenberg,  in  regard  to  this  matter.  On 
the  26th  of  January,  they  replied :  "  We  see  that  it  is  in- 
tended to  form  an  interim,  which  many  States,  who  are 
now  one  with  us  in  doctrine,  will  not  receive,  which  will 
cause  new  and  great  wars.  Therefore,  we  need  the  Grace 
of  God  and  good  counsel  in  this  matter,  which  we  dread 
very  much.  It  would  be  burdensome  besides,  to  afflict  our 
Churches  by  new  changes ;  and  it  would  be  Christian  and 
beneficial  to  suffer  them  to  remain  in  their  present  condi- 
tion." As  the  Elector  had  summoned  them  to  Augsburg, 
they  declared  they  would  hold  themselves  in  readiness. 
In  regard  to  the  Council,  which  was  to  be  continued  in 
Trent,  Melanchthon  expressed  himself  to  the  following 


238  LIFE    OF    MELANCIITHON. 

purpose  :  "  I  believe,  that  if  "we  agree  to  holding  it,  "we  are 
also  bound  to  obey  its  decrees.  But  as  various  articles  are 
false  and  opposed  to  divine  truth,  I  cannot  advise  their 
adoption,  and  thus  burden  my  conscience.  But  if  the  Em- 
peror should  insist  upon  a  General  Council,  the  other  side 
should  also  be  heard.  The  Emperor  should  be  urged  to 
permit  an  accommodation  in  Germany,  as  had  been  ad- 
vised in  Spire.  And  both  sides  should  present  written 
opinions." 

It  is  highly  gratifying  that  Melanchthon  behaved  so 
valiantly  in  this  matter.  And  this  must  be  valued  still 
more  highly,  when  we  remember  that  the  Emperor  had 
twice  already  demanded  his  delivery.  But  the  Emperor 
had  already  formed  his  plans.  It  is  very  likely  that  the 
Elector  Joachim  II.,  of  Brandenburg,  presented  a  writing 
to  him,  which,  like  the  notorious  book  of  Ratisbon,  endea- 
vored to  bring  about  an  agreement  between  the  Catholics 
and  Protestants.  There  is  very  little  doubt  of  the  fact, 
that  the  Elector's  Chaplain,  John  Agricola,  had  composed 
a  considerable  portion  of  this  book.  When  he  entered  his 
carriage  in  Berlin,  he  is  said  to  have  remarked  that  he  was 
now  going  to  Augsburg  as  the  Reformer  of  Germany,  and 
everywhere  praised  this  performance  exceedingly.  The 
Emperor  placed  this  document  in  the  hands  of  the  two 
Catholic  Theologians,  Julius  von  Pflug  and  Holding,  that, 
in  connection  with  Agricola,  they  might  revise  it  in  such 
a  manner  that  it  might  be  introduced  into  Germany  as  a 
temporary  form  of  doctrine  and  discipline  of  the  Church. 
It  is  generally  called  the  Augsburg  Interim,  that  is  to  say, 
the  Augsburg  "  in  the  mean  time."  Agricola  was  so  highly 
pleased  with  it,  that  he  could  not  praise  and  magnify  its 
advantages  too  much.  It  granted  the  cup,  marriage  of  the 
priests,  and  the  possession  of  confiscated  church  property 


THE   DIET   OF   AUGSBURG  AND   ITS   INTERIM.         239 

to  the  Protestants ;  and  while  it  approximated  their  doe- 
trine  of  the  Church,  the  mass,  and  justification,  it  demanded 
that  the  rights  of  the  Bishops,  the  seven  Sacraments,  tran- 
substantiation,  the  invocation  of  saints,  fasting,  and  cere- 
monies, should  be  retained.  When  Duke  Maurice  had 
received  the  book,  he  sent  it  to  Melanchthon,  -who,  from 
Altenburg,  gave  his  opinion  as  follows :  "  It  resembles  the 
Ratisbon  book,  some  articles  being  more  stringent,  others 
more  moderate.  What  it  says  of  the  power  of  the  Bishops 
needs  limitation.  It  speaks  in  a  very  weak  manner  of  faith 
and  grace,  although  much  better  than  the  Council  of 
Trent."  Of  the  Pope  and  the  Bishops,  he  says  :  "  If  the 
Pope  has  the  true  doctrine,  we  ought  to  obey  him ;  but  if 
he  has  not  the  true  doctrine,  our  obedience  must  end." 
He  expresses  himself  in  a  very  decided  manner  against 
some  points  in  the  articles  on  the  Sacraments,  auricular 
confession,  marriage,  the  mass,  and  invocation  of  saints, 
and  says :  "  Finally,  I  am  not  willing  to  burden  my  con- 
science with  this  book,  for  the  following  reason :  If  the 
rulers  would  insist  that  the  Pastors  should  adhere  to  this 
to  the  very  letter,  it  would  cause  great  persecution,  sorrow, 
and  ofiences,  which  would  have  such  an  injurious  influence 
upon  many  persons,  that  they  would  not  believe  in  any 
form  of  religion  after  it." 

After  a  more  thorough  examination  of  the  Interim,  he 
published  a  still  more  decided  and  definite  opinion  from 
Klosterzelle,  whither  he  had  gone,  because  the  Emperor 
had  again  demanded  his  delivery  or  exile.  He  pronounces 
a  severer  judgment  in  regard  to  the  "  deceitful  article  of 
faith  and  love."  "In  reality,  this  is  its  true  meaning: 
faith  is  a  mere  preparation  for  justification,  then  cometh 
love,  by  which  man  is  justified.  That  is  as  much  as  to  say: 
man  is  just  because  of  his  own  works  and  virtues,  so  that 


240  LIFEOFMELANCIITHOlSr. 

this  light  is  taken  away ;  man  is  just  and  accepted  bj  God^ 
for  the  sake  of  the  Lord  Jesus  Christ,  through  faith." 
"Thus  man  is  led  away  from  Christ  to  depend  upon  him- 
self, and  thus  loses  the  comfort  he  should  find  in  the  Son 
of  God."  He  adds :  "I  pray  that  these  things  may  be 
well  considered,  for  they  concern  the  glory  of  God  and  the 
harmony  of  all  the  Churches."  And  again  :  "  If  they  wish 
to  make  a  tolerable.  Christian  Interim,  they  ought  doubt- 
less to  make  a  difference  between  those  matters  which  are 
right  and  needful,  and  those  which  are  unnecessary,  wrong, 
and,  besides  this,  impossible.  Why  do  they  wish  to  deso- 
late the  Churches  on  account  of  the  needless  and  false 
masses  for  souls,  invocations  of  the  saints,  &c.  ?"  For  al- 
thouo-h  the  Interim  admitted  that  the  mass  is  no  sacrifice 
for  sin,  and  does  not  purchase  forgiveness  of  sins,  yet  it 
still  retained  those  four  errors :  the  first,  that  the  priest 
offers  the  Son  of  God  as  a  sacrifice  in  the  mass  ;  the  second, 
that  by  this  the  people  obtain  the  merits  of  Christ ;  the 
tJdrd,  that  departed  saints  are  to  be  invoked;  and  the 
fourth,  that  this  sacrifice  is  beneficial  to  the  dead.  "  These 
are  all  terrible  lies,  and  therefore  these  articles  should  not 
be  agreed  to." 

Thus  did  Melanchthon  express  himself,  and  the  other 
Theologians,  Cruciger,  Maior,  and  Pfefiinger,  agreed  with 
him.  The  Elector  Maurice  had  not  been  pleased  with  the 
Interim  from  the  beginning,  and  declared  that  he  would 
not  undertake  anything  of  the  kind  without  consulting  his 
people.  When  he  had,  therefore,  read  Melanchthon's  views, 
he  demanded  a  full  and  dispassionate  opinion  from  the 
Theologians.  They  went  to  Celle,  and  prepared  one.  On 
the  14th  of  April  they  sent  it  to  the  Elector,  accompanied 
by  a  modest,  yet  determined  letter.  They  again  rejected 
the  articles  of  justification,  private  masses,  masses  for  souls, 


THE   DIET   OF   AUaSBURG   AND   ITS   INTERIM.         241 

and  the  canons,  while  they  agreed  to  confirmation,  extreme 
unction,  the  power  of  the  Bishops,  private  absolution  with- 
out auricular  confession,  and  several  festivals  and  ceremo- 
nies, provided  that  work-holiness  and  the  invocation  of 
saints  be  abolished.  Melanchthon  wrote  to  Camerarius  on 
the  following  day :  "As  long  as  I  live  I  shall  act  as  I  did 
yesterday,  and  speak  the  same  things,  no  matter  where  I 
shall  be."  "I  have  this  consolation,  that  whatsoever 
Cometh  from  God  shall  not  perish.  And  I  would  not  wish 
that  our  opinions  should  pass  down  to  posterity  if  they  are 
not  of  God." 

He  wrote  a  letter  of  justification  to  Minister  Von  Car- 
LOAVITZ  on  the  28th  of  April,  which  gained  him  the  ill-will 
of  many  of  Luther's  friends.  We  shall  communicate  some 
portion  of  it :  "  When  the  prince  has  formed  his  resolu- 
tions, I  shall  not  make  any  disturbance,  although  I  may 
not  approve  of  many  things  in  them,  but  will  either  remain 
silent  or  go  away,  or  bear  whatever  arises.  I  have  also 
formerly  borne  an  almost  unbecoming  servitude  when  Lu- 
ther suffered  himself  to  be  led  more  by  his  nature,  which 
was  inclined  to  fight,  than  by  his  dignity,  and  the  general 
welfare.  And  I  know  that  we  must  silently  and  modestly 
bear  and  cover  many  defects  in  the  affairs  of  State,  even 
as  we  must  bear  the  evil  effects  of  a  storm.  But  you  tell 
me  that  I  am  not  merely  required  to  be  silent,  but  to  ap- 
prove of  the  Interim."  He  proceeds  to  show  the  minister 
that  he  is  by  no  means  quarrelsome,  but  had  always  been 
moderate  and  advising  peace,  so  that  the  very  persons 
who  now  appear  in  Augsburg  as  peacemakers,  had  calum- 
niated him  at  court  on  account  of  his  moderation.  "And 
afterwards  others,  for  almost  twenty  years,  called  me  frost 
and  ice ;  others  again,  that  I  agreed  with  the  enemy.  I 
21 


242  LIFE    or    MELANCHTHON. 

recollect  even,  that  one  accused  mo  of  striving  after  a 
Cardinal's  hat."  But  that  notwithstanding  all  this,  he 
had  adhered  to  essentials  in  doctrine,  cutting  off  all  useless 
questions,  lie  did  not  wish  a  change  of  doctrine,  or  the 
expulsion  of  worthy  men,  and  that  he  could  only  think  of 
it  with  the  greatest  sorrow.  He  now  discusses  the  separate 
articles  of  the  Augsburg  book,  how  much  he  would  yield, 
and  what  he  would  adhere  to.  But,  if  he  should  be  re- 
garded an  obstinate  fool,  because  he  did  not  agree  to  all 
the  articles,  he  would  bear  it,  and  imitate  those  who  had 
preferred  the  truth  to  life  in  far  less  important  things  than 
these."  AVe  can  easily  discover  his  love  of  peace  in  all 
this,  but  also  that  he  was  determined  not  to  yield  in  im- 
portant points.  While  many  of  the  more  decided  Pro- 
testants misinterpreted  his  constant  yielding,  he  drew  upon 
himself  the  highest  displeasure  of  the  Emperor,  who  again 
wished  his  expulsion,  but  without  gaining  his  purpose. 
Melanchthon  about  this  time  wrote  to  Jerome  Weller  : 
"  In  the  consciousness  of  having  desired  what  is  right,  we 
shall  bear  all  that  may  fall  upon  us.  For,  in  obedience  to 
the  divine  commandment,  we  have  sought  the  truth,  which 
was  indeed  buried  in  thick  darkness,  and  we  have  brought 
many  good  things  to  the  light  of  day.  Therefore  let  us 
also  hope  that  God  will  hear  our  groans.  We  have  expe- 
rienced the  uncertainty  of  the  help  of  man." 

But  the  Interim  did  not  only  displease  the  Protestants, 
but  the  Catholic  Electors  and  Bishops  declared  in  Augs- 
burg that  they  would  adhere  to  the  old  state  of  things,  but 
would  not  object  to  it  if  his  Imperial  Majesty  would  bring 
back  the  apostates  to  the  right  way. 

When  Melanchthon  had  returned  to  Wittenberg,  he,  by 
request,  prepared  an  opinion  concerning  the  demand  of 


THE   DIET   OF   AUGSBURG   AND   ITS   INTERIM.         243 

the  Bishops,  that  their  jurisdiction  should  be  restored  to 
them  ;  in  which  he  plainly  declares,  that  it  was  impossible 
to  enter  into  an  agreement  with  the  persecutors ;  "  and 
even  if  we  would  patch  at  it,  it  would  be  a  peace  like  that 
between  wolves  and  sheep."  "But  as  for  myself,  I  de- 
clare that  we  have  just  and  needful  reasons  for  avoiding 
their  false  doctrine  and  abuses.     For  this  is  God's  eternal 

and  unchangeable  commandment:  Flee  Idolatry." 

That  the  Bishops  say  of  the  Augsburg  Confession,  that  it 
was  never  lived  up  to,  I  do  not  understand  whom  or  what 
they  mean.  But  it  is  certain  that  in  the  Churches  of 
Saxony,  and  as  far  as  Denmark,  nothing  more  or  different 
has  been  adopted  than  the  doctrine  contained  in  said 
"Augsburg  Confession."  The  Interim  was  finally  read 
to  the  States  in  the  middle  of  May.  The  Catholics  were 
not  pressed  to  adopt  it,  but  the  Protestants  were  required 
to  adhere  to  it  until  the  Council  should  have  published  its 
decrees.  Thus  the  Emperor  succeeded  in  carrying  out  his 
own  wishes ;  the  Elector  of  Brandenburg  signed  it  uncon- 
ditionally, but  Maurice  only  under  certain  conditions. 
The  Margraves  Wolfgang,  and  John  von  Custrin,  and 
the  prisoner  John  Frederick,  refused  to  sign,  as  faithful 
witnesses  of  the  truth,  who  would  not  permit  it  to  be  tam- 
pered with.  The  Protestant  cities  raised  a  general  oppo- 
sition to  it ;  the  cities  of  southern  Germany  alone  yielded 
to  force,  as  threats  and  abuse  were  employed  against  them. 
About  400  ministers  of  the  Gospel  in  these  cities  remained 
faithful  to  the  truth,  and  were  banished.  The  cities  of 
northern  and  eastern  Germany  greatly  distinguished  them- 
selves by  their  resistance,  especially  Magdeburg,  which 
now  called  itself  the  chancery  of  God.  The  Protestants 
could  with  great  justice  say  of  the  Interim : 


244  LIFE    OF    MELANCHTnON. 

"  Blest  is  the  man,  who  can  put  trust  in  God, 
And  does  not  consent  to  the  Interim, 
For  it  is  but  a  rogue  in  disguise."* 


CHAPTER  XXVIII. 

HOAV  THE  INTERIM  FARED  IN  THE  ELECTORATE  OF  SAXONY. 

We  have  already  heard  that  the  Elector  Maurice  only 
signed  the  Interim  conditionally.  Partly  because  he  did 
not  approve  of  many  things  in  it,  and  partly  also  because 
he  did  not  think  it  possible  to  enforce  it  in  his  dominions, 
where  the  Reformation  had  taken  such  deep  root,  he  pre- 
sented a  protest  at  Augsburg,  in  which  he  explained  that 
he  could  not  at  once  force  the  Interim  upon  his  people ;  it 
would  be  necessary  first  to  consult  the  Chambers  ;  but  what- 
ever he  could  do  with  God  and  a  good  conscience  he  would 
diligently  do,  so  that  he  should  not  be  found  wanting.  In 
the  month  of  June  he  returned  to  his  dominions,  and  de- 
manded a  full  opinion  from  his  Theologians  at  Wittenberg. 
It  was  composed  by  Melanchthon,  and  was  already  the 
fourth  which  the  miserable  Augsburg  Interim  had  called 
forth.  With  a  bold  faith  he  declares  in  the  beginning : 
"Although  war  and  destruction  are  threatened,  we  ought 

*  Agricola  was  liberally  rewarded  by  the  Emperor  and  by  Ferdi- 
nand; and  Sidonius  obtained  the  Bishopric  of  Merseburg.  This 
furnished  occasion  for  a  common  joke  upon  them,  "  that  they  only 
defended  the  Popish  chrism  and  oil  as  necessary  to  salvation,  that 
they  might  come  off  the  better  greased  themselves."  —  Slcidan,  in 
Cox. 


HOW  THE    INTERIM    FARED    IN    SAXONY.  245 

to  esteem  tlie  commandment  of  God  greater,  that  is,  we 
should  not  deny  the  truth  of  the  Gospel  which  has  become 
known  to  us.  Besides  this,  the  doctrine  of  the  Son  of  God 
and  forgiveness  of  sins  is  a  particular  counsel  of  God, 
which  He,  in  infinite  mercj,  has  revealed,  and  wishes  that 
all  men  should  help  to  sustain  this  doctrine,  in  order  that 
they  may  call  upon  him  aright,  and  obtain  salvation.  Now 
we  know,  from  many  examples,  that  from  Adam's  time  the 
devil  has  tried  many  arts,  again  and  again,  to  extinguish 
or  to  darken  this  doctrine.  In  the  third  place,  it  should 
also  be  considered  what  great  offence  it  would  cause  in  our 
Churches,  if  false  doctrine  and  idolatry  should  be  publicly 
introduced  into  them  again.  For  many  pious  persons 
would  fall  into  great  distress,  and  the  true  worship  of  God 
would  be  hindered."  After  the  opinion  has  declared  that 
the  Theologians  would  heartily  wish  to  see  and  enjoy  peace, 
it  yet"  demands  that  Saxony  should  not  be  troubled  with 
the  Augsburg  Interim.  "  For  it  will  certainly  not  be  re- 
ceived in  many  countries  and  cities."  They  would  review 
it,  and  openly  and  honestly  confess  the  truth  it  contained, 
but  condemn  its  errors.  The  Theologians  particularly 
objected  to  the  article  on  Justification,  and  said :  "  We 
cannot  advise  any  one  to  agree  with  the  book  in  this 
point."  They  also  rejected  the  article  which  treated  of 
the  Church  and  Bishops,  and  then  entered  upon  an  exami- 
nation of  the  various  articles  on  the  Sacraments,  confirma- 
tion, extreme  unction,  repentance,  confession,  &c.,  and 
pointed  out  every  defect,  and  confessed  in  conclusion  : — 
"And  whereas  we  have  recently  received  notice  that  the 
preface  of  the  work  prohibits  every  one  from  preaching, 
teaching,  or  writing  against  the  Interim,  it  is  necessary, 
with  all  humility,  to  make  this  declaration :  That  we  shall 
not  change  the  true  doctrine,  as  it  has  hitherto  been 
21* 


246  LIFE    OF    MELANCHTHON. 

preached  in  our  cliurchcs,  for  no  creature  has  the  right  to 
change  divine  truth,  and  no  one  is  permitted  to  deny  truth 
^Yhen  known  to  him."  This  lengthy  opinion  was  signed 
by  Bugenhagen,  Pfcffinger,  Cruciger,  Maior,  MeLanchthon, 
and  Froshel,  and  delivered  into  the  Elector's  hands. 

On  the  2d  of  July  he  received  his  Chambers,  together 
with  several  Theologians,  one  of  whom  was  Melanchthon, 
in  the  city  of  Meissen.  In  his  address  to  the  Chambers, 
the  Elector  reviewed  the  entire  course  of  things,  and  con- 
cluded by  saying,  that  they  should  prove  themselves  dis- 
posed to  assist  the  Emperor  in  Avhatever  may  be  promotive 
of  Christian  harmony,  quiet,  peace,  and  unity,  and  can  be 
done  with  the  approbation  of  God  and  a  good  conscience." 
On  the  4th  of  July,  Melanchthon  wrote  to  Maienburg:  "It 
has  been  resolved  to  address  a  most  reverent  letter  to  the 
Emperor,  beseeching  him  not  to  urge  the  errors  of  this 
document  upon  our  Church.  I  therefore  entertain  the 
hope  that  the  Churches  of  these  countries  will  not  suffer 
any  change."  He  wrote  in  a  still  more  decided  manner  to 
Paul  Eber,  that  those  were  greatly  in  error  who  believed 
that  the  dissensions  in  the  Church  could  be  removed  by 
ambiguous  efforts  to  bring  about  an  agreement,  because  an 
irreconcilable  war  exists  between  the  devil  and  the  Son  of 
God,  even  as  it  is  written  :  "  I  will  put  enmity  between  the 
serpent  and  the  seed  of  the  woman."  He  thus  concludes 
this  letter:  "  But  I  beseech  the  Son  of  God,  that  he  would 
rule  and  support  our  minds  in  confessing  and  explaining 
the  truth  !"  The  Elector  had  presented  the  Augsburg 
Interim  to  the  Chambers,  together  with  the  intimation  that 
they  should  take  the  advice  of  the  Theologians.  This  was 
done.  Melanchthon  immediately  began  the  work,  and  par- 
ticularly treated  of  the  articles  on  justification  and  good 
■works,  which  were  the  most  rotten  in  the  Interim,  and  on 


HOW  THE    INTERIM    FARED    IN    SAXONY.  247 

which  SO  much,  it  may  even  be  said  all.,  depended.  He, 
on  the  whole,  considered  it  most  advisable  to  praj  the 
Emperor  to  exempt  Saxony  from  the  Interim.  The  The- 
olof^ians  communicated  these  views  to  the  Chambers :  "  This 
is  our  opinion,  we  should  prefer  above  all  if  these  churches 
could  remain  as  they  now  are.  For  a  change  would  pro- 
duce great  trouble  and  offence."  The  Chambers  agreed  to 
this  proposition,  and  besought  the  Elector  to  write  to  the 
Emperor  to  that  effect.  But  Maurice,  who  was  bound  by 
the  Emperor's  kindness  towards  himself,  declared  that  he 
could  not  thus  utterly  reject  the  Interim  —  that  they  ought 
to  yield  in  indifferent  matters ;  but  that  he  would  postpone 
the  matter  to  the  next  meeting  of  the  Chambers. 

The  adoption  of  the  Interim  was  particularly  urged  by 
the  Elector  Joachim  of  Brandenburg,  or  rather  by  the 
author,  his  Court  Chaplain  Agricola,  who  entertained  a 
very  high  opinion  of  it,  and  on  his  return  from  Augsburg 
endeavored  to  persuade  Aquila  of  Saalfeld  to  agree  to  it. 
But  he  came  to  the  wrong  person,  who  said  of  the  Interim, 
"  that  in  the  beginning  it  showed  the  sheep's  clothing,  but 
afterwards  the  ravening  wolf." 

When  Agricola  exclaimed  against  Melanchthon's  Opi- 
nion :  "  Away  with  Philippus ;  he  writes  nothing  but  lies 
in  his  book,  the  Opinion.  Fie  upon  you !  there  is  not  a 
word  in  it  but  they  are  ashamed  of."  Aquila  answered: 
"Let  us  not  abuse  our  teachers,  but  highly  honor  them; 
Master  Philip  Melanchthon  will  be  able  to  defend  him- 
.self."  Then  Eisleben,  (for  Agricola  was  also  known  by 
this  name,)  replied  :  "  I  will  summon  Philip  to  come  to  me, 
and  will  read  the  text  to  him  ;  for  the  land  must  be  utterly 
ruined  if  they  oppose  the  Interim."  Aquila  replied:  "If 
the  devastation  of  countries  is  the  fruit  of  the  Interim,  it 
would  be  better  if  it  had  never  been  born."    Agricola  was 


248  LIFE    OF    MELANCHTHON. 

indeed  obliged  to  hear  much  of  such  misery,  but  in  Saxony 
the  Interim  made  no  progress  at  all.  Melanchthon  also 
hoped  that  the  people  of  Saxony  would  give  a  brilliant 
evidence  of  their  constancy,  as  he  at  tliis  time  expressed 
himself  very  decidedly  in  his  letters  to  various  friends. 
The  Margrave  John  of  Brandenburg-Ciistrin,  who  did 
not  at  all  agree  with  the  Elector  Joachim,  in  regard 
to  the  Interim,  and  who  by  not  subscribing  it  in  Augsburg 
had  incurred  the  displeasure  of  the  Emperor,  demanded 
an  opinion  from  Melanchthon.  He  replied  on  the  31st  of 
July,  that  godly  and  sensible  ministers  could  not  adopt  it, 
because  it  was  false  in  the  article  on  justification :  "  As 
regards  my  own  person,  by  God's  grace  I  will  not  approve 
of  this  book,  called  Interim,  for  which  I  have  very  im- 
portant reasons  ;  and  I  shall  commend  my  poor  life  to  God, 
whether  I  be  imprisoned  or  banished."  But,  as  to  what 
counsel  should  be  given  to  rulers,  many  things  might  be 
said.  There  are  points  in  this  book  which  no  prince,  who 
understands  the  truth,  could  receive  under  any  circum- 
stances. As  many  cities  would  not  approve  of  it,  it  would 
be  best  not  to  hasten  with  a  reply.  Perhaps  the  Emperor 
w^ould  be  satisfied  if  a  prince  should  oifer  to  maintain  uni- 
formity in  non-essentials,  and  would  besides  declare  what 
he  could  and  what  he  could  not  adopt.  But  if  a  govern- 
ment adopts  the  Interim,  it  also  pledges  itself  to  persecute 
innocent  pastors.  Whether  rulers  are  to  defend  them- 
selves ?  To  this  he  replies  :  "  As  the  father  of  the  family 
is  bound,  as  far  as  he  is  able,  to  protect  his  wife  and  chil- 
dren, if  a  murderer  should  break  into  his  house,  so  are 
rulers  bound,  as  far  as  they  can,  to  protect  their  churches 
and  innocent  subjects  !  Whoever  wishes  to  confess  the 
truth,  should  commend  himself  to  God,  and  remember  that 
it  is  written :  the  hau-s  of  your  head  are  all  numbered." 


now    THE    INTERIM    FARED    IN    SAXONY.  249 

Thus  (lid  he  always  advise.  Although  he  may  have  recom- 
mended compliance  in  indifferent  matters,  he  never  advised 
any  one  to  submit  to  a  change  of  doctrine. 

"VVe  have  already  heard  that  Maurice  had  postponed  the 
final  decision  in  regard  to  the  Interim,  to  the  next  meeting 
of  the  Chambers.  But  before  this  meeting  in  Torgau,  he 
thought  it  advisable  to  enter  into  negotiations  with  the  two 
Bishops  of  his  dominions,  Pflug  of  Naumburg,  and  Mal- 
titz  of  Meissen,  in  order  to  yield  everything  to  the  Em- 
peror "ivhich  could  be  yielded  in  accordance  Avith  tlic  pure 
doctrine  and  conscience.  On  the  23d  of  August,  prince 
George  of  Anhalt  and  Forster,  and  Melanchthon  with 
Eber,  instead  of  Cruciger,  who  was  ill,  met  the  two  Bishops 
in  Conference  in  Pegau.  The  Elector,  proceeding  from 
the  principle  that  we  must  give  to  God  the  things  that  are 
God's,  and  to  Ceesar  the  things  that  are  Cjesar's,  said,  that 
he  expected  that  they  wouhl  not  be  "obstinate"  in  those 
matters  which  might  be  granted  without  detracting  from 
the  honor  of  God,  or  offending  conscience.  Of  course  this 
conference  adjourned  after  a  few  days,  without  having  ac- 
complished anything,  for  the  two  Bishops  would  not  agree 
to  any  change  of  the  Interim.  On  the  30th  of  August, 
Melanchthon  returned  to  Wittenberg  by  way  of  Leipzig, 
to  behold  the  approaching  end  of  one  of  his  dearest  friends, 
Caspar  Cruciger,  who  died  on  the  16th  of  November.  The 
sick  man,  shortly  before  his  death,  had  a  heavy  and  alarm- 
ing dream.  He  said  to  Frcishel :  "  Oh,  what  a  terrible 
and  cruel  disputation  I  held  in  my  dream  to-day."  When 
he  asked  to  hear  the  particulars,  he  replied :  "I  cannot 
tell.  They  wished  to  persuade  me,  and  to  absolve  me  in 
regard  to  it,  that  it  would  be  all  right,  and  do  me  no  harm, 
but  I  protested  against  it."  Froshel  began  to  comfort  him, 
and   Cruciger  wished  to  receive  absolution  of  his  sins. 


250  LIFE    OF    MELANCHTHON. 

When  he  had  heard  it,  he  began  to  pray  fervently  for  the 
church,  and  with  his  hands  clasped  together,  he  frequently 
repeated  these  words :  "  Father,  sanctify  them  by  thy 
truth,  thy  word  is  truth ;  grant  that  they  may  be  one  in 
us."  Froshel  endeavored  to  comfort  him  by  a  somewhat 
longer  address,  to  Avhich  the  dying  man  replied  "Amen  !" 
in  a  soft  tone,  and  soon  after  fell  asleep  in  the  Lord.  Wo 
may  imagine  the  greatness  of  Melanchthon's  sorrow,  when 
he  received  the  sad  news  at  the  meeting  of  the  Chambers 
at  Celle.  He  wrote  to  Dietrich  in  Nuremberg,  that  God 
had  at  last  called  Caspar  to  the  heavenly  university.  Al- 
though no  one  was  more  distressed  at  this  death  than  he 
himself,  because  they  had  been  most  intimate  friends,  he 
yet  congratulated  him  upon  this  happy  journey,  because 
he  was  thereby  removed  from  many  sad  scenes. 

The  Chambers  had  met  in  Torgau,  on  the  18th  of  Octo- 
ber. Already  on  the  first  day  of  the  session,  five  knights 
and  two  Electoral  chancellors,  no  doubt  at  the  instigation 
of  the  Elector,  arose  and  presented  a  document,  in  which 
they  explained  what  they  thought  of  the  Augsburg  Inte- 
rim, and  what  they  believed  might  be  yielded.  They  also 
at  the  same  time  admonished  the  Theologians  to  yield  in 
indifferent  matters,  and  thus  to  save  the  country  from  great 
afflictions.  Their  proposition  leaned  towards  the  Interim, 
and  wished  to  reintroduce  the  Catholic  state  of  things, 
which  had  been  abolished  by  the  Reformation.  On  the 
20th  of  October,  Melanchthon  departed  from  Torgau, 
deeply  distressed  at  the  plans  of  the  Electoral  Court,  as 
he  himself  writes  to  the  prince  of  Anhalt.  In  this  letter 
of  October  24th,  he  says  that  he  would  not  countenance 
troublesome  alterations  of  doctrine,  and  Avould  rather  suffer 
banishment  or  death.  He  believes  that  the  Emperor's  favor 
could  be  secured  by  introducing  confirmation,  cxcommuni- 


nOYv'   THE   INTEEIM   FARED   IN   SAXONY.  251 

cation,  and  foolish  fasting.  But  wherefore  also  the  mass  ? 
He  saw  very  well  that  they  did  not  merely  wish  to  recon- 
cile the  Emperor,  but  also  to  introduce  private  masses. 
"  If  they  wish  this,  I  wish  they  would  acknowledge  it  at 
once,  for  I  know  that  I  cannot  prescribe  laws  to  them ;  but 
those  could  depart  who  would  not  be  satisfied  with  such  a 
change  of  the  churches."  As  late  as  November  14th,  he 
wrote  to  Maienburg,  that  he  had  indeed  always  replied 
with  moderation,  but  that  he  would  never  consent  to  a 
change  of  doctrine,  and  of  the  mass.  This  he  was  now  to 
prove  when  he  came  to  Celle,  with  Bugenhagen  and 
Maior,  November  16th.  The  Superintendents  Lauter- 
BACH,  of  Pirna,  and  Weller,  of  Freiberg,  and  also  Came- 
rarius,  of  Leipzig,  were  present.  They  were  requested  to 
revise  the  Liturgy,  which  had  been  prepared  in  the  days 
of  Duke  Henry,  of  Saxony,  approved  by  Luther,  and 
printed  in  the  year  1539,  and  had  been  used  in  the  terri- 
tory of  Misnia  up  to  the  present  time ;  but  these  changes 
were  to  be  made  in  the  spirit  of  the  Interim.  The  Theo- 
logians declared,  on  the  18th  of  November,  that  God,  who 
knows  the  hearts  of  all  men,  knows  that  we  do  not  contend 
in  an  inconsiderate,  wilful,  or  obstinate  spirit,  but  are 
really  anxious  for  peace ;  but  that  they  could  not  accept 
false  doctrine  and  idolatrous  ceremonies. 

Upon  this  the  deputies,  without  the  assistance  of  the 
clergy,  placed  together  all  the  articles.  This  document  is 
called  the  Recess  of  Celle.  It  was  to  be  laid  before  the 
next  meeting  of  the  Chambers.  But  previously  to  this, 
the  Electors  Maurice  and  Joachim  met  in  Jiiterbock  on  the 
16th  of  December,  and  signed  this  Recess.  The  Cham- 
bers met  in  Leipzig  on  the  21st  of  December,  to  which 
Maurice  had  summoned  all  the  deputies  of  his  dominions. 
The  Theologians  present  were  the  Prince  of  Anhalt,  Me- 


252  LIFE    OF    MELANCHTHON. 

lanclithon,  Grosser,  of  Dresden,  Pfeffinger  and  Camera- 
rius,  of  Leipzig.  The  Elector  presented  the  Recess  of 
Celle,  and  called  upon  the  Chambers  to  be  obedient  in 
everything  which  duty  to  God  and  conscience  would  permit 
them  to  yield.  "  That  will  be  your  own  greatest  advan- 
tage, and  also  for  the  peace  and  quiet  of  our  dominions." 
The  Interim  of  Celle  contained  the  pure  doctrine  of  the 
Evangelical  Church,  and  merely  wished  to  adopt  such 
usages  and  ceremonies  from  the  Catholic  Church  as 
were  indifferent  or  non-essential.  The  Interim  which  was 
prepared  here  in  Leipzig,  with  a  reference  to  previous 
forms  of  agreement,  is  called  the  LeiiJzig  Interim.  They 
did  not  dispute  about  the  fall  of  man ;  and  in  regard  to 
Justifieati07i,  they  had  already  come  to  terms  at  Pegau. 
They  declared  in  this  part  that  man  is  not  justified  by 
works,  but  by  mercy,  gratuitously,  without  our  merit,  so 
that  the  glory  may  redound  to  Christ,  and  not  to  man. 
But  yet  man  is  not  a  block ;  he  is  drawn  in  such  a  manner 
that  his  own  will  also  co-operates.  Of  Good  Works,  they 
taught  that  God  indeed  accepts  men  for  Christ's  sake,  but 
that  nevertheless  good  works  are  very  needful.  They  said 
of  them,  that  they  must  be  in  us,  and  are  needful  to  sal- 
vation. Melanchthon  had  composed  these  articles,  while 
the  remaining  ones  were  prepared  by  the  Elector's  coun- 
sellors. Of  the  Church,  they  said  that  we  must  receive 
what  she  teaches,  "  as  she  shall  not  and  cannot  command 
anything  opposed  to  the  Holy  Scriptures."  All  other 
ministers  of  the  Church  should  be  subject  and  obedient  to 
the  bishops,  who  discharge  their  office  according  to  the 
commandment  of  God,  and  use  it  for  edification,  and  not 
for  destruction.  Baptism  is  to  be  administered  with  exor- 
cism, the  presence  and  confession  of  Christian  sponsors, 
and  other  ancient,  Christian  ceremonies ;  and  so  likewise 


now    THE    INTERIM    FARED    IN    SAXONY.  253 

Confirmation.  Repentance,  Confession,  and  Absolution, 
are  to-be  taught,  and  no  one  admitted  to  the  most  holy 
sacrament  of  the  body  and  blood,  without  confession  and 
absolution.  Extreme  Unction  might  be  practised  accord- 
ing to  the  customs  of  the  Apostles,  yet  without  any  super- 
stition and  misapprehension.  The  ministers  of  the  Church 
should  be  earnestly  and  diligently  examined  prior  to  ordi- 
nation. The  Mass  should  be  celebrated  in  future  with 
ringing  of  bells,  lights,  and  vessels,  singing,  appropriate 
dress,  and  other  ceremonies.  It  also  referred  to  further 
particulars  as  to  the  manner  of  celebrating  mass.  The 
pictui'es  of  the  passion  of  Christ  and  the  saints  may  be 
present  to  remind  us  of  them,  but  are  not  to  receive  any 
divine  honor.  The  hijmns  are  also  introduced  again.  The 
days  of  Corpus  Christi  and  the  festivals  of  the  holy  virgin 
are  to  be  added  to  the  other  festival  days.  Abstaining 
from  meat  on  Saturday  and  Friday,  and  in  Lent,  is  intro- 
duced as  an  outward  observance.  The  ministers  of  the 
Church  are  to  dress  differently  from  the  laity. 

The  Chambers  accepted  this  Interim,  only  expressing 
their  scruples  in  regard  to  Ordination,  Confirmation, 
Anointing  (Chrism)  the  festival  of  Corpus  Christi,  and  the 
Mass.  They  were  assured  in  regard  to  this  by  a  declara- 
tion from  the  Theologians,  December  28th,  and  the  Elector 
also  gave  assurances.  On  the  6th  of  January,  1549,  Me- 
lanchthon  returned  to  Wittenberg,  and  on  the  same  day 
wrote  to  Maienburg  :  "  The  Leipzig  negotiations  effect  no 
change  in  the  Church,  because  the  contention  in  regard  to 
the  mass  and  the  canon  is  postponed  until  further  negotia- 
tions. Yet  I  wish  that  some  things  had  been  prepared 
differently." 

22 


254  LIFE    OF    MELANCIITHON. 


CHAPTEH  XXIX. 

DISPUTES  ABOUT   THE   LEIPZIG   INTERIM. 

The  more  decided  and  strict  adherents  of  Luther,  "^\'ho 
had  before  found  so  much  fault  with  Mclanchthon,  now 
exhibited  particular  enmity  towards  him.  He  was  bitterly 
reproached  on  account  of  his  compliance.  But  we  now 
enter  upon  a  part  of  the  history  of  his  life,  and  of  the  evan- 
gelical Church,  which  is  not  of  a  very  refreshing  character. 
But  this  too  should  not  be  wanting,  and  will  exhibit  Mc- 
lanchthon to  us  in  such  a  light  that  we  cannot  refuse  our 
sympathy,  and  even  acknowledgment  to  the  goodness  of 
his  heart,  although  we  may  regret  the  want  of  an  energy 
like  Luther's.  These  disputes  mainly  arose  from  the 
Interim.  In  the  month  of  January,  the  Theologians  of 
Berlin  made  inquiries  of  those  at  Wittenberg  concerning 
the  Interim.  Agricola  had  boasted  very  much  of  it  in  the 
pulpit,  and  said  |hat  now  the  door  of  all  Europe  was  opened 
to  the  Gospel.  They  wished  to  know  now  whether  they 
comprehended  among  these  "indifferent  things,"  all  that 
had  been  customary  in  the  Papacy,  such  as  holy  water, 
salt,  herbs,  palms,  consecration  of  unleavened  bread,  pro- 
cessions with  flags  and  torches,  unction  at  baptisms  and 
sick-beds,  the  laying  of  the  cross  in  passion-week,  &c. 
They  therefore  asked  for  a  copy  of  the  agreement  of  Juter- 
bock,  and,  on  the  whole,  a  fuller  explanation  of  these  in- 
different things,  or  Adiaphora,  as  they  are  called.  They 
also  asked  for  further  explanations  in  regard  to  extrema 


DISPUTES    ABOUT    THE    LEIPZIG    IXTERIM.  255 

unction.  Thej  replied  bj  Bugenhagen  and  Melauclitlion, 
on  the  lltli  of  January.  They  were  not  able  to  send  the 
articles  of  Jliterbock,  because  they  had  not  been  present 
at  the  secret  conference,  and  did  not  possess  a  copy  of 
them.  They  did  not  enumerate  the  consecration  of  oil  and 
salt  among  indiflerent  things,  and  had  always  rejected  this 
and  other  matters.  They  exhorted  those  of  Berlin  to 
adhere  to  the  Church  discipline  formerly  given  by  the 
Elector.  They  also  added  this  much-disputed  sentence : 
"As  such  great  devastations  are  occurring  in  other  places, 
Tve  believe  that  it  is  better  to  endure  a  hard  servitude,  if  it 
can  only  be  done  without  impiety,  than  to  separate  our- 
selves from  the  Churches."  Questions  and  answers,  how- 
ever, did  not  everywhere  pass  off  as  well  as  in  this  instance. 
The  excitement  increased  among  the  more  determined 
friends  of  truth,  when  the  Interim  was  about  to  be  intro- 
duced ;  and  the  prince  of  Anhalt  had  considerably  revised 
and  altered  the  Liturgy,  which  had  been  introduced  by 
Duke  Henry.  Several  conferences  were  held,  and  Me- 
lanchthon  was  again  actively  encraofed.  On  the  loth  of 
April  he  was  present  at  a  meeting  of  the  Chambers  at 
Torgau,  where  the  Interim  was  to  be  read.  He  here  com- 
municated the  fact,  that  an  adherent  of  Flacius,  most  likely 
Deacon  Schultz  of  Torc]^au,  had  accused  the  Theolog-ians  of 
an  intention  to  lead  the  people  back  again  to  Popery.  He 
at  the  same  time  presented  a  defence  to  the  Chambers,  in 
which  he  showed  that  it  would  be  necessary  to  yield  some- 
what in  indifferent  matters,  if  the  main  things  in  doctrine 
and  the  Sacrament  were  sustained.  But  that  they  had 
also  yielded  somewhat,  because  they  had  been  seeking  to 
bring  about  uniformity  in  doctrine  and  ceremonies.  But 
this  could  not  be  looked  upon  as  strengthening  the  Papacy. 
Their  opponents  declared,  indeed,  that  fear  had  driven 


256  LIFE    OF    MELANCHTHON. 

them  to  compliance,  but  to  this  they -woiikl  reply:  ""\Ye 
ought  not  to  be  condemned  for  being  so  fearful  as  to  yield 
indifferent  to  needful  things,  and  that  we  are  thus  fearful, 
not  for  our  sakes,  but  the  good  of  the  people,  children,  and 
the  entire  government."  Luther  himself  had  frequently 
advised  compromises  in  indifferent  matters.  That  they 
had  not  introduced  any  new  ceremonies.  He  defends  him- 
self most  powerfully  against  the  objection,  that  they  were 
introducing  idolatry,  and  thus  concludes:  "This  is  indeed 
a  new  form  of  Popery,  that  these  violent  persons  wish  to 
force  every  one  to  hold  the  same  opinions  as  themselves, 
and  fearfully  condemn  every  one  who  does  not  at  once  agree 
with  them." 

The  ministers  of  Hamburg  also  addressed  a  long  epistle 
to  the  Wittenbergers,  in  which  they  condemn  the  principle 
expressed  by  them  in  their  reply  to  those  of  Eerlin,  that 
it  would  be  better  to  endure  a  hard  servitude  in  indifferent 
things,  than  to  leave  the  churches  on  their  account.  They 
thought  that  too  many  things  were  comprehended  under 
this  term,  and  wished  the  Theologians  of  Wittenberg  to 
explain  what  they  meant  by  indifferent  things.  Melanch- 
thon  replied  in  a  very  friendly  manner,  on  the  16th  of 
April.  He  begins  thus:  "We  are  pleased  if  you  admonish 
and  correct  us  in  the  spirit  of  love ;  for  this  is  a  very 
necessary  duty  in  friendship,  and  much  more  in  affairs  of 
the  church.  But  yet,  we  entreat  you  that  you  would  judge 
us  leniently,  according  to  your  wisdom,  reputation,  and 
benevolence ;  and  that  you  would  not  condemn  old  friends 
wlio  have  labored  much  for  more  than  twenty  years,  and 
have  endured,  and  do  still  endure,  the  greatest  conflicts,  as 
we  are  furiously  persecuted  by  certain  other  persons,  with 
many  false  accusations.  We  therefore  do  not  reply  to 
them,  lest  hatred  and  discord  might  be  still  more  inflamed, 


DISPUTES   ABOUT   THE   LEIPZIG   INTERIM.  257 

in  these  sorrowful  times."  He  declares  that,  by  the  grace 
of  God,  the  same  Gospel  is  still  preached  in  "Wittenberg, 
as  in  Hamburg.  They  would  never  permit  any  alterations 
in  doctrine,  and  in  the  Lord's  Supper,  because  these  were 
the  eternal  counsels  of  God.  They  had  far  more  to  con- 
tend with  than  those  who  abused  them.  They  did  not 
consent  to  anything  in  customs  and  ceremonies  which  con- 
tradict the  word  of  God.  He  further  declares  that  by 
indifferent  things,  or  Adiaphora,  they  did  not  understand 
magical  consecrations,  adoration  of  images,  nor  carrying 
about  of  the  consecrated  bread  and  the  like,  which  they 
rejected  by  their  words  and  writings,  yea,  not  even  the 
ridiculous  stuff  which  occurs  at  funerals.  Among  the 
Adiaphora,  they  counted  those  things  which  the  ancient 
Church  already  possessed,  such  as  festivals,  public  read- 
ings, confession  and  absolution  before  the  Lord's  Supper, 
examination  at  confirmation,  ordination  to  the  ministerial 
ofSce,  and  the  like.  He  also  defends  the  principle  that  it 
would  be  better  to  endure  a  servitude  not  opposed  to  the 
word  of  God,  than  to  leave  the  Church ;  and  he  also  thinks 
they  should  rather  have  been  comforted  than  condemned, 
inasmuch  as  they  still  adhered  to  the  true  foundation.  In 
conclusion,  he  lU'gcs  unity.  But  the  Wittenbergers,  and 
Melanchthon,  who  was  looked  upon  as  their  leader,  were 
to  endure  still  severer  conflicts.  We,  in  passing,  will 
merely  refer  to  the  two  pastors,  Zwilling  and  Schultz, 
in  Torgau,  who  preferred  to  be  deposed  from  their  minis- 
try, rather  than  wear  the  white  surplice,  and  called  those 
who  wore  it,  traitors  and  idolaters.  Melanchthon  regarded 
these  manifestations  with  great  regret,  and  in  his  sorrow 
wrote  to  the  Prince  of  Anhalt :  "I  would  rather  go  into 
exile,  than  contend  continually  with  such  obstinate  men." 
But  Melanchthon's  principal  opponent  at  t^s  time,  and 
90  * 


258  LIFE     OF     MELANCIITnON. 

also  afterwards,  was  Matthias  Flacius,  who  indeed  em- 
Littered  his  life  in  an  indescribable  manner.  He  was  born 
of  respectable  parents  in  Albona,  in  Illyria,  in  the  year 
1520 ;  and  after  the  death  of  his  father,  went  to  Milan 
and  Venice,  to  prosecute  his  studies  When  a  youth,  he 
already  loved  the  Bible,  and  intended  to  enter  a  cloister, 
to  serve  God  better.  But  a  pious  monk,  who  afterwards 
suifered  martyrdom  for  the  Gospel's  sake,  dissuaded  him 
from  this  step,  and  revealed  to  him  how  the  Gospel,  which 
had  been  darkened  by  the  Papacy,  had  again  been  brought 
to  light  by  Luther.  This  at  once  kindled  a  fire  in  the 
heart  of  the  inflammable  young  man.  Against  the  wishes 
of  his  relatives,  and  supplied  with  a  very  slender  purse,  he 
set  out  for  Germany,  and  in  the  year  1539  arrived  at 
Basle.  He  here  found  a  really  paternal  friend  in  the  well- 
known  reformer,  Simon  GRYNiEUS,  He  made  rapid  pro- 
gress in  the  study  of  divinity,  both  at  this  place,  and  also 
in  Tubingen,  whither  he  went  the  following  year.  How- 
ever, he  felt  himself  drawn  to  Wittenberg,  the  mother-city 
of  the  Reformation.  Here  he  enjoyed  the  good  fortune, 
so  often  longed  for,  to  hear  Luther  and  Melanchthon ;  and 
he  also  enjoyed  many  benefits,  especially  at  the  hands  of 
the  latter.  In  Wittenberg,  he  for  three  years  passed 
through  severe  iuAvard  conflicts,  for  he  could  not  believe 
divine  grace,  and  deeply  felt  the  Avrath  of  God  abiding 
upon  him.  Bugenhagen  brought  the  greatly-distressed 
young  man  to  Dr.  Luther,  who,  as  is  Avell  known,  had  been 
made  a  powerful  comforter  by  his  own  deep  experience ; 
and  it  seems  that  from  that  time,  light  began  to  arise  in 
his  troubled  heart.  In  the  year  1544,  he  was  already 
professor  of  the  Hebrew  language  in  Wittenberg,  and 
taught  with  great  success.  At  his  marriage  in  the  year 
folloAving,  lie  rejoiced  to  sec   Dr.  Luther  present  at  the 


DISPUTES   ABOUT   THE   LEIPZIG   INTERIM.  259- 

wedding.  He  was  greatly  attached  to  the  reformer,  and 
with  him  hated  everything  that  savored  of  Popery.  How- 
ever, he  evidently  proceeded  much  further  in  this  respect 
than  Luther,  who  was  willing  to  suffer  wholesome  customs 
to  remain,  even  though  they  came  from  the  Catholic 
Church.  On  this  account,  Flaclus  regarded  the  Interim 
with  the  greatest  displeasure  ;  and  spoke  with  Eber,  Maior, 
Pomeranus,  and  particularly  Melanchthon,  that  they  should 
zealously  oppose  it  by  word  and  deed.  But  when  he  saw 
that  they  would  not  consent,  but  rather,  as  we  know 
already,  accepted  the  Interim  of  Leipzig,  he  published 
various  severe  writings  against  the  Interim  and  its  de- 
fenders, yet  without  mentioning  his  name.  And  as  the 
Interim  succeeded  notwithstanding  all  this,  and  was  about 
to  be  introduced  into  Wittenberg,  he  resolved  rather  to 
leave  Wittenbei'g  than  see  this  change.  He  removed  to 
Magdeburg,  where  various  persons,  among  them  Amsdorf, 
Avho  had  been  expelled  from  his  bishopric,  who  were  all 
highly  incensed  at  the  compliance  of  the  Wittenbergers, 
had  taken  up  their  residence. 

The  most  violent  publications  were  sent  forth  from  this 
Chancery  of  God,  as  Magdeburg  was  called.  They  gave 
various  insulting  names  to  their  opponents  at  Wittenberg, 
such  as  knaves,  Samaritans,  and  Baalites ;  but  Melanch- 
thon was  the  principal  mark  of  their  attacks,  because  they 
blamed  him  especially  for  the  introduction  of  the  Interim. 
In  a  letter  to  Moller,  he  thus  temperately  expresses  his 
sentiments  in  regard  to  the  Interim:  "I  often  advised  that 
no  innovations  should  be  made  now,  for  the  people  would 
at  once  cry  out  that  we  were  destroying  the  Gospel,  or  at 
least  besiinninii;  to  do  so.  But  the  courts  exclaimed  that  it 
would  be  necessary  to  yield  someAvhat  to  the  Emperor,  so 
that  he  would  not  send  his  armies  into  these  parts,  and 


260  LIFE     OF    MELANCHTHON. 

suppress  the  Church,  as  he  did  in  Swabia.  But  although 
I  am  not  able  to  say  Avhether  we  shall  appease  the 
Emperor  by  the  re-introduction  of  a  few  indifferent  cere- 
monies, yet  the  courtiers  declare  that  such  will  be  the 
case,  and  exhort  us  not  to  expose  the  fatherland  and  the 
Church  to  devastation,  on  account  of  these  non-essential 
matters.  We  therefore  contend  for  essential  matters,  for 
purity  of  doctrine,  and  the  form  of  the  Lord's  Supper,  so 
that  the  Papal  mass  may  not  be  introduced  again,  as  it 
was  done  amid  the  groans  of  all  the  godly,  in  SAvabia. 
But  I  have  never  contended  about  holidays,  the  order  of 
hymns,  and  similar  matters  ;  and  I  do  not  believe  that 
such  contention  could  be  reconciled  with  the  moderation 
needful  in  the  present  troubled  state  of  the  Church.  But 
when  some  are  opposed  to  all  order,  and  all  laws,  it  really 
seems  far  too  uncivilized  to  me.  I  have  many  years  ago 
wished  that  our  churches  might  introduce  a  few  ceremonies. 
A  similarity  in  such  matters,  conduces  to  unity.  Of 
course,  there  must  be  moderation  in  all  such  things.  We 
do  not  make  the  least  alterations  in  doctrine  or  essentials. 
But  transubstantiation  is  the  fountain  of  all  the  misery 
in  which  we  find  ourselves  at  the  present  time,  and  which 
awaits  the  Church  in  future.  This  has  added  strength  to 
the  Papal  mass,  concerning  which  we  shall  again  hear  the 
most  severe  commands  of  the  Emperor  at  the  next  diet. 
You  know  that  I  have  treated  all  other  questions  of  dis- 
pute in  a  manner  calculated  to  remove  all  doubts  from  the 
mind  of  every  pious  man,  who  judges  leniently;  but  in 
regard  to  the  question  of  transubstantiation,  I  have  always 
been  very  short,  owing  to  the  slanderous  judgments  of 
some  of  our  own  side." 

The  men  at  Magdeburg,  and  Flacius  particularly,  v/ould 
not  be  silent ;  but  Melanchthon  did  not  reply.    He  speaks 


DISPUTES    ABOUT    THE    LEIPZIG    INTERIM.  261 

of  this  in  a  letter  to  Baumgartner  :  "  I  have  not  yet  an- 
swered our  neighbors  in  the  city  of  Parthenope,  (Magde- 
burg,) because  the  facts  themselves  refute  them  ;  and  what 
a  conflagration  would  be  caused,  if  we  should  reply  !"  lie 
was  induced  to  remain  silent  by  his  love  of  peace,  and 
perhaps  he  also  hoped  that  Flacius,  oAving  to  his  extrava- 
gant vieATS,  would  not  secure  many  adherents.  But  in  this 
he  was  mistaken ;  and  he  says  himself,  in  a  letter  written 
September  20th,  to  Pastor  Lauterbacii  of  Pirna:  "If 
they  do  not  stop  challenging  us,  I  shall  answer  them.  In 
the  meantime  I  will  refute  this  outcry  by  other  useful 
writings.  We  see  how  the  devil  is  spurring  on  unruly 
spirits,  to  create  greater  confusion.  We  will  therefore 
call  upon  the  Son  of  God,  our  Lord  Jesus  Christ,  to  direct 
us."  At  last,  October  1st,  1549,  he  replied  to  the  attacks 
of  Flacius.  In  answer  to  his  reproach  that  doctrines  were 
changed,  and  abolished  ceremonies  were  being  reintro- 
duced, Melanchthon  gives  the  unequivocal  reply,  that  he 
confessed  all  that  he  had  recorded  in  his  book.  Loci  Com- 
munes, in  which  was  found  the  doctrine  of  the  Au^sburo; 
Confession  of  the  year  1530.  As  far  as  the  change  of 
customs  was  concerned,  he  was  free  to  confess  that  he  had 
advised  the  Franconians  and  others  not  to  leave  tl;o 
churches  on  account  of  this  servitude,  provided  it  could 
be  borne  without  impiety.  "  But  when  Flacius  maintains 
that  I  have  said  the  church  ought  by  no  means  to  be  left, 
even  if  all  the  old  abuses  were  to  be  introduced  ao-ain,  I 
pronounce  this  to  bo  a  palpable  lie."  He  also  particularly 
complains  of  this,  that  his  opponent  made  use  of  expres- 
sions which  had  been  uttered  in  private  conversations  and 
in  jest.  He  concludes  in  a  conciliatory  manner,  by  saying 
that  he  had  not  taken  up  the  pen  on  his  own  account,  but 
for  the  sake  of  those  who  were  injured  by  the  writings  of 


2G2  LIFE    OF    MELANCHTHON. 

Flacius.  "  The  J  should  satisfy  themselves  that  they  ad- 
hered to  the  true  foundation  faithfully  in  these  churches, 
namely,  the  pure  Gospel,  all  the  articles  of  faith,  and  the 
use  of  the  Sacraments  without  any  perversion.  And  it  is 
certain  that  the  Son  of  God  is  present  in  such  services, 
and  hears  the  prayers  of  such  an  assembly." 

In  November  he  was  summoned  to  Dresden  on  account 
of  this  affair.  The  Court  of  the  Elector  seems  to  have  been 
at  this  time  disturbed  by  the  publications  of  Magdeburg. 
But  let  us  hear  what  Melanchthon  says  of  it,  in  a  letter  to 
the  Prince  of  Anhalt :  "  They  Avere  deliberating  at  Court 
about  a  modest  reply  and  refutation  of  the  slanderous  accu- 
sations of  our  neighbors.  However,  I  advised  them  not  to 
publish  it ;  for  it  is  very  evident  that  such  publications  do 
not  cure  and  pacify  slanderous  persons,  but  rather  tend  to 
irritate  them  more.  And  Pythagoras  has  said,  we  ought 
not  to  extinguish  a  fire  by  the  sword.  The  newest  publi- 
cation of  Magdeburg,  in  which  they  show  very  plainly  that 
they  thirst  after  my  blood,  was  not  yet  known  at  court.  I 
often  think  of  departing  :  may  God  direct  me  !  The  end 
will  show  what  kind  of  spirit  rules  those  who  are  troubling 
our  already  sufficiently  troubled  churches  still  more." 

These  disputes  still  vfcnt  on,  and  Flacius  published  Me- 
lanchthon's  letters  which  had  been  written  with  great 
timidity  during  the  Diet  of  Augsburg.  These  were  accom- 
panied by  biting  original  notes  from  the  hand  of  Flacius. 
Melanchthon  said  of  him,  in  a  letter  written  in  January, 
1550:  "I  believe  that  honorable  men  detest  his  poison. 
For  he  does  not  contend  for  a  principal  point  of  doctrine, 
but  publishes  books  filled  with  slanders  and  lies,  by  which 
he  wishes  to  gain  these  two  points :  to  render  me  detested 
by  the  people,-  and  even  to  rouse  those  against  me  who  still 
regard  me  with  friendly  eyes.  But  God,  the  searcher  of 
hearts,  Avill  protect  me  against  this  slanderer." 


TEE    CONFLICT    WITH    OSIAXDER.  2G3 


CHAPTER  XXX. 

THE   CONFLICT   WITH   OSIANDER. 

We  can  briefly  pass  over  a  conflict  whicli  arose  in  Ham- 
bui'g,  concerning  the  object  of  Christ's  descent  into  hell. 
The  superintendent,  ^^pinus,  of  that  place,  had  expressed 
the  opinion  that  Christ's  descent  into  hell  was  the  last 
stage  of  his  humiliation,  and  that  he  there  suffered  the 
pains  of  hell  for  us.  The  "VVittenbergers,  at  the  head  of 
whom  we  are  always-  to  regard  Melanchthon,  declared  in 
an  opinion  that  the  descent  into  hell  represented  ChrivSt's 
victory  over  hell  and  the  devil,  and  counted  it,  as  it  indeed 
is,  one  of  the  stages  of  his  exaltation.  But,  although  the 
contending  parties  were  not  entirely  satisfied,  yet  this 
conflict  did  not  produce  such  results  as  that  excited  by 
OsiANDER,  in  regard  to  the  doctrine  of  Justification,  which 
maybe  called  the  heart's  blood  of  the  Evangelical  Church. 
Andrew  Osiander,  or  Hosenmann,  or  Hosen-Enderlein, 
was  born  of  poor  parents  in  Gunzenhausen,  December  19th, 
1498.  He  contended  with  great  poverty  in  the  school  and 
University ;  but,  by  his  talents,  he  soon  acquired  great 
knowledge,  yet  not  equal  to  that  of  the  learned  Wittenberg 
Professor.  Melanchthon  always  recognized  his  talents  and 
other  excellent  gifts,  so  that  he  was  anxious  to  draw  him 
to  Wittenberg  to  occupy  the  chair  of  Cruciger,  when  Osi- 
ander no  longer  wished  to  remain  as  Pastor  in  Nuremberg, 
on  account  of  the  Interim.  Duke  Albert  of  Prussia  had 
once  heard  Osiander  preach  in  Nuremberg,  and  had  been 


264  LIFE     OF    MELANCIIXnON. 

gained  over  to  the  side  of  the  Gospel  by  that  sermon.     The 
Duke    ahvays    remembered   this    gratefully,  and  was    re- 
joiced that  he  was  now  able  to  call  him  as  first  professor  of 
Divinity,  to  the  new  University  of  Konigsberg,  in  1544. 
In  his  very  first  disputation,  held  April,  1549,  he  spoke  of 
Justification,  but  in  such  a  way,  that  it  was  very  evident 
that  he  did  not  stand  upon  the  ground  of  the  Evangelical, 
but  rather  of  the  Catholic  Church.     He  explained  Justi- 
fication as  meaning  "to  make  just,"  and  concluded  that 
man  becomes  just  before  God  by  means  of  the  righteous- 
ness or  holiness  communicated  to  him.     He  also  entirely 
separated  repentance  from  faith.     When  Melanchthon  at 
first  heard  indistinct  rumors  of  this  Kcinigsburg  dispute, 
he  regarded  it  as  a  mere  battle  of  words  ;  but  he  came  to  a 
very  diiferent  conclusion  when  he  received  further  particu- 
lars.    On  the  12th  of  August  he  wrote  to  Camerarius  con- 
cerning Osiander,  that  he  denied  all  imputation.     And  to 
a  friend  in  Pomerania :   "  I  do  not  believe  that  Osiandcr's 
controversy  is  a  mere  dispute  about  words,  but  he  differs 
from  our  Church  in  a  very  important  matter,  and  darkens 
our  only  consolation  in  true  conflicts,  or  rather  destroys  it, 
by  teaching  ns  to  rely  upon  essential  righteousness,  and 
does  not  lead  us  to  the  promise  which  oficrs  us  mercy  by 
the  obedience  of  the  Mediator."     Osiander  continued  to 
express  his  views  more  boldly,  and  was  much  displeased 
with  those  who  were  constantly  appealing  to  Melanchthon. 
He   said  that  they  should   no  longer  offend  him   by  the 
stupid  words  :    "  Our  preceptor   Philippus   teaches  differ- 
ently !"     The   confusion    in    Konigsberg   increased.      He 
now  also  published  his  Avork :   "A  Confession  concerning 
the  only  mediator  Jesus  Christ,  and    Justification."     In 
this  he  maintains  that  the  Redemption,  by  the  death  of 
Christ,  has  been  bestowed  upon  all  men.     By  Justification, 


TUE     CONFLICT    "WITH     OSIANDER.  2G5 

man  is  not  only  declared  to  he  righteous,  but  he  is  made 
righteous,  inasmuch  as  the  essential  righteousness  of  God 
is  communicated  to  him  through  faith  in  Jesus  Christ.  Ho 
disregarded  the  human  nature  of  Christ  entirely,  and  laid 
all  stress  upon  his  divinity,  the  righteousness  of  ^vhicl^ 
enters  the  heart.  He  thus  continued  to  adhere  to  his 
Catholic  doctrine  of  Justification. 

On  the  1st  of  May,  1551,  Mclanchthon  wrote  a  friendly 
letter  to  Osiander,  in  which  he  assures  him  of  his  high 
esteem,  and  says :  "  You  are  greatly  mistaken  if  you  sus- 
pect me  of  entertaining  different  feelings."  He  at  the 
same  time  also,  in  a  supjilement,  added  a  few  propositions 
for  serious  examination.  But  at  last,  when  the  views  of 
Osiander  seemed  to  be  spreading  more  and  more,  he  in 
January,  1552,  published  his  well-known  work :  "  Reply 
to  the  work  of  Mr.  Andrew  Osiander  concerning  the  justi- 
fication of  man."  As  this  work  presents  the  pure  doctrine 
of  the  Evangelical  Church  concerning  justification,  in  a 
clear  and  calm  manner,  and  at  the  same  time  also  displays 
the  amiable  character  of  Melanchthon,  it  will  not  be  amiss 
to  present  some  extracts.  He  says  in  the  beginning,  that 
he  rejoiced  that  others  had  also  expressed  their  views  in 
regard  to  this  article ;  however,  he  Avould  likewise  speak, 
having  been  called  upon  to  do  so,  by  many  distinguished 
and  other  persons.  He  would  express  his  opinions  in  a 
clear  and  simple  manner,  in  order  that  those  who  have 
been  filled  with  trouble  and  sorrow  by  this  dispute,  may 
see  upon  what  it  rests,  and  what  will  be  for  the  comfort  of 
their  souls.  Ho  had  never  intended  to  depart  from  Lu- 
ther's views  in  this  very  important  article.  "  As  for  the 
slanderous  attacks  of  Osiander,  in  which  he  does  me  wrono-, 
I  will  leave  these  to  God,  who  knoweth  the  hearts  of  all 
men,  and  who  is  our  judge.  I  have  always  loved  and 
23 


266  LIFE    OF    MELANCIITHON. 

honored  him,  as  every  one  knows,  and  I  truly  wonder 

whence  all  this  bitterness  proceeds I  know  that  all 

my  writings  are  too  insignificant  and  weak,  and  therefore 
I  have  always  submitted  them  to  the  judgment  of  our 
Church."  He  then  proceeds  to  speak  of  the  G-race  of 
God  and  the  free  gifts,  according  to  Romans  v.,  and  says, 
Grace  is  the  forgiveness  of  Sin,  and  acceptance  of  our 
person  with  God  ;  but  the  gift  is  the  divine  presence  in  us, 
by  which  we  are  renewed,  and  find  comfort  and  the  begin- 
ning of  life  everlasting.  These  two,  Grace  and  Gift,  we 
have  by  the  merits  of  Christ ;  and  this  is  not  gained  by 
our  works,  but  is  alone  obtained  by  our  faith  in  the  Lord 
Jesus  Christ.  This  faith  must  ever  continue,  receive  and 
retain  both  Grace  and  Gift,  for  the  sake  of  the  Mediator 
Christ,  even  though  Regeneration  has  been  commenced. 
It  is  like  this,  when  John  says,  that  Grace  and  Truth 
came  through  the  Lord  Jesus  Christ.  Faith  reposes  all  its 
confidence  in  the  entire  Lord  Christ,  God  and  man,  even 
as  the  same  Lord  Christ  God  and  man  is  Mediator  and 
Redeemer  according  to  both  natures.  For  although  the 
human  nature  alone  felt  wounds  and  suff'erings,  yet  the 
whole  Christ  is  Mediator  and  Redeemer.  For  this  suffer- 
ing would  not  have  been  the  price,  if  the  Redeemer  were 
not  God  at  the  same  time.  They  had  at  all  times  con- 
fessed that  we  must  all  undergo  a  change. 

Melanchthon  refutes  Osiander's  objection,  by  which  he 
asserted  that  nothing  had  hitherto  been  said  in  our  churches 
of  the  indwelling  of  God  in  us.  He  then  proceeds  and 
says,  that  a  distinction  must  be  made  betAvecn  the  righteous- 
ness of  the  saints  after  the  resurrection,  and  of  the  saints 
during  this  life.  Although  God  dwells  in  the  saints,  yet 
our  nature  abounds  with  great  impurity,  and  sinful  defects 
and  desires.     Here  it  was  needful  for  the  saints  to  have 


THE   CONFLICT    WITH    OSIANDER.  267 

comfort,  and  to  know  liow  they  have  forgiveness  of  Sins 
and  Grace.  All  this  is  proved  by  passages  of  Scripture. 
He  says  that  a  principal  passage  is  recorded  in  Rom.  iii. 
"  Being  justified  freely  by  his  grace,  through  the  redemp- 
tion that  is  in  Christ  Jesus :  whom  God  hath  set  forth  to 
be  a  propitiation  through  faith  in  his  blood."  This  all 
refers  to  the  merits  of  Christ,  and  cannot  be  referred  to 
the  essential  righteousness  of  the  Father,  the  Son,  and 
the  Holy  Ghost.  He  adds  several  other  clear  passages, 
which  all  speak  of  the  merit  of  Christ.  (Rom.  5,  1  John  1, 
Hebrews  10,  Isaiah  53.)  Here  there  is  reference  to  Christ's 
merit  alone,  which  we  apply  by  faith.  And  this  was 
preached  also  from  the  beginning,  by  the  prophets. 
Osiander  is  mistaken,  when  he  says  :  "  I  call  that  righteous- 
ness which  makes  us  do  right.  Here  there  is  no  mention 
of  a  forgiveness  of  sins."  To  this  we  reply:  "We  call 
the  Lord  Christ  righteousness,  by  whom  we  have  forgive- 
ness of  sins,  a  merciful  God,  and  besides,  the  presence  of 
God  within  us."  In  this  sense  must  we  regard  the  Me- 
diator Jesus  Christ,  God  and  man,  and  hide  ourselves  in 
his  wounds.  Osiander  confounds  cause  and  effect.  If  he 
objects  that  this  doctrine  was  calculated  to  fill  men  with  a 
false  security,  they  would  reply :  '^  We  must  teach  the 
truth,  give  God  the  honor  due  to  him,  rebuke  sin,  and 
comfort  troubled  hearts  with  true  comfort,  although  our 
hearers  are  not  all  alike."  He  is  surprised  that  Osiander 
rejects  this  proposition  :  "  Faith  is  a  reliance  upon  mercy 
which  is  promised  us  for  the  Mediator's  sake."  "There 
must  be  a  difference  between  the  faith  which  the  devils 
have,  and  this  faith  which  accepts  the  promise,  and  by 
which  the  heart  obtains  comfort  and  joy."  In  conclusion, 
he  remarks,  that  he  had  written  all  this  in  haste,  and  had 
passed  by  many  other  points,  in  order  to  avoid  greater 


268  LIFE    OF    MELANCHTHON. 

disputes.  But  lie  did  not  thus  avoid  tlicm ;  for  Osiander 
is  said  to  have  remarked,  when  he  read  Melanchthon's 
confession,  that  "  he  wouhl  so  bleed  Melanchthon,  that  his 
blood  should  floAV  throughout  Germany."  He  subsequently 
published  two  works,  one  of  which  was  called  "Bleeding 
of  Mr.  Philip,"  and  the  other  "Refutation  of  the  ground- 
less and  useless  answer  of  Philip  Melanchthon."  These 
contained  slanders  after  the  manner  of  Flacius.  He  not 
only  attacked  Melanchthon,  but  also  the  other  teachers  of 
Wittenberg,  in  the  most  violent  manner.  He  particularly 
reproached  them  for  not  ordaining  or  declaring  any  one  a 
Master  or  Doctor,  unless  he  solemnly  promised  to  teach  in 
accordance  with  the  three  Confessions  of  Faith  of  the  an- 
cient Church,  and  also  the  Augsburg  Confession.  Me- 
lanchthon, in  his  reply,  acknowledged  this  to  be  the  case ; 
but  also  that  it  had  been  introduced  twenty  years  before 
by  Luther,  Bugenhagen,  and  Jonas,  and  was  not  only  use- 
ful but  necessary.  But  while  the  conflict  was  thus  waged 
in  the  most  violent  manner,  Osiander  died,  very  unexpect- 
edly, on  the  17th  of  October,  1552.  When"  Melanchthon 
received  the  tidings  of  his  death,  he  wrote  to  Veit  Wins- 
heim  :  "  As  you  see,  he  had  a  short  pilgrimage.  Oh  that 
he  had  made  a  better  use  of  it !  Why  was  he  so  enraged 
ao-ainst  us  ?  Merely  because  we  maintain  that  we  must 
build  upon  the  merits  of  Christ,  and  not  upon  our  new  life. 
This  was  the  principal  point  of  the  whole  controversy." 

Although  the  principal  person  was  thus  removed  from 
the  arena,  yet  the  conflict  did  not  cease,  because  his  son- 
in-law  FUNCK  exerted  a  great  influence  upon  the  aged 
Duke  Albert.  But  when  these  errors  of  Osiander  found 
adherents  and  champions  in  Germany,  particularly  in 
Nuremberg,  they  were  finally  condemned  by  the  Church. 
They  are  still  haunting  various  places,  and  find  champions 


THE    CONFLICT    WITH    OSIANDER.  269 

in  the  pulpit  and  the  lecture-room.  It  is  nothing  less  than 
the  spirit  of  Osiander,  to  disregard  too  much  the  sufferings 
and  death  of  Christ,  that  is,  his  humanity  in  general,  and 
to  look  to  the  exalted  one  almost  exclusively,  and  to  place 
the  sinner's  justification  before  God  more  in  the  righteous- 
ness and  holiness,  which  are  communicated  to  him  from 
thence.  As  Osiander  had  given  prominence  to  the  divine 
nature  of  Christ  in  his  office  as  Mediator,  another  teacher 
of  Kiinigsberg  fell  into  the  opposite  error,  and  wished  the 
humanity  of  Christ  to  be  regarded  alone  in  the  work  of 
Redemption  and  Justification.  This  was  Francis  Stankar, 
born  in  Mantua  in  Italy,  who  had  left  his  native  land  for 
the  love  of  the  Gospel,  He  had  formerly  been  teaching 
Hebrew  in  Krakau,  and  from  thence  came  to  Konigsberg. 
He  here  quarreled  with  Osiander,  and  resigned  his  ofiice. 

When  Melanchthon  was  asked  in  regard  to  his  opinion 
of  Stankar's  views,  he  declared  that  Christ  is  Mediator 
according  to  both  natures,  for  not  only  suffering  and  death, 
but  also  victory  and  intercession  were  necessary  attributes 
of  a  Mediator.  He  also  published  a  full  opinion  in  refer- 
ence to  this,  in  the  year  1553.  Besides  these,  one  Lau- 
TERWALD  of  Hungary,  also  departed  from  the  doctrine  of 
Justification.  He  went  to  greater  lengths  than  Osiander, 
for  he  taught  that  Repentance  and  new  obedience  were 
necessary  to  obtain  the  Grace  of  God. 

But  we  will  leave  these  disputes  here,  to  look  upon  the 
state  of  affairs  in  the  German  Empire. 


23* 


270  LIFE    OF    MELANCHTHON. 


CHAPTER  XXXI. 

THE  CHANGED  ATTITUDE  OF  THE  ELECTOR  MAURICE. 

Pope  Paul  III.,  who  had  caused  the  Emperor  Charles 
much  trouble,  died,  and  was  succeeded  in  February,  1550, 
by  Julius  III.,  who  owed  his  elevation  to  the  Papal  chair 
to  the  Emperor,  and  therefore  also  proved  to  be  more 
accommodating.  His  very  first  step  was  to  transfer  the 
Council  back  again  from  Bologna  to  Trent.  The  Council 
of  the  Church  was  to  be  continued  there  on  May  1st,  1551. 
When  the  Emperor  opened  a  new  Diet  at  Augsburg,  July 
26th,  1550,  he  requested  the  States  to  send  delegates  to 
the  Council.  At  the  request  of  the  Elector,  Mclanchthon 
had  written  an  Opinion,  in  Avhich  he  urged  the  propriety 
of  requesting  the  Emperor  to  call  a  Council  in  Germany ; 
further,  that  the  Pope  should  not  be  Judge,  but  subject 
himself  to  the  Council.  Besides  this,  the  articles  already 
adopted  in  Trent  should  be  reconsidered,  and  these  reso- 
lutions should  not  depend  altogether  upon  the  hostile 
Archbishops,  Bishops,  and  Prelates,  but  the  Evangelical 
side  should  also  be  heard,  and  assist  in  passing  resolutions 
in  accordance  with  the  divine  Scriptures.  But  it  mattered 
not  whether  the  Council  was  called  that  of  Trent  or  not,  if 
the  decrees  were  only  "  godly."  The  Opinion  also  demands 
a  safe  conduct  to  and  from  the  place  of  meeting  of  the 
Council.  Maurice,  by  his  ambassador  in  Augsburg,  de- 
clared himself  in  the  spirit  of  this  Opinion.     The  Emperor 


CHANGED   ATTITUDE    OF   THE   ELECTOR   MAURICE.     271 

made  the  very  best  promises  that  the  States  should  find  a 
safe  conduct  and  hearing.  After  this,  the  Elector  sum- 
moned Melanchthon,  Bugenhagen,  and  Camerarius  to 
Dresden  in  February,  1551,  in  oi'der  to  hear  their  opinions 
in  regard  to  the  Council,  and  the  men  who  should  be  sent 
to  attend  it.  It  appears  that  Melanchthon  prepared  his 
Opinion  in  Dresden.  It  again  required  that  the  articles 
should  first  of  all  be  considered  over  again.  That  it  should 
be  stated,  that  they  did  not  demand  any  other  doctrine 
than  that  adhered  to  in  the  Churches  of  Misnia.  This 
would  be  found  in  the  Augsburg  Confession,  or  in  the 
Liturgy  of  the  Elector  of  Brandenburg.  The  Prince  ought 
to  abide  by  this.  They  were  not  yet  united  in  Dresden,  but 
Melanchthon  soon  after  received  orders  to  prepare  a  new  con- 
fession of  faith.  In  May  he  retired  to  Dessau  for  a  few  days, 
in  order  to  prepare  this.  ■  He  set  out  with  this  view,  that  it 
should  be  so  prepared,  that  the  doctrine  of  the  Church  might 
be  plainly  learned  from  it,  and  that  it  should  be  delivered  in 
the  name  of  the  Clergy,  and  not  of  the  Princes.  This  is  the 
so-called  Saxon  Confession,  which  is  merely  a  repetition  of 
the  Augsburg  Confession.  He  communicated  a  rough  draft 
to  the  Court,  and  afterwards  added  some  points  in  regard 
to  Ordination,  Examinations,  and  Church  Visitations.  This 
Confession  throughout  breathes  a  determined  spirit,  and 
does  not  endeavor  to  bring  about  an  agreement  with  oppo- 
sing doctrines.  It  vv'as  signed  by  the  envoy  of  the  Mar- 
grave John,  by  many  Saxon  pastors,  and  afterwards  also 
by  the  deputies  of  Mansfeld,  Strasburg,  Pomerania,  and 
Anspach.  But  not  a  word  more  was  said  of  the  journey 
of  the  Saxon  Clergy  to  Trent :  the  whole  matter  seemed  to 
have  been  put  to  rest.  In  the  meantime,  the  Elector 
Maurice  had  received  orders  to  subdue  the  stubborn  city 
of  Magdeburg ;  he  accepted  the  Imperial  commission,  and 


272  LIFE    OF    MELANCHTHON. 

the  city  defended  itself  in  the  powerful  siege  with  great 
heroism.     All  Protestants  anxiously  regarded  the  fate  of 
Magdeburg.     Germany  began  to  feel  the  oppressions  of 
the  Emperor,  and  especially  of  his  Spanish  troops,  more 
and  more  from  day  to  day.     Not  only  Protestants,  but 
also  Catholics,  were  highly  incensed ;  especially,  too,  be- 
cause the  captive  Landgrave,  Philip,  was  treated  in  the 
most  unworthy  manner.      The  Protestants  were  greatly 
excited  against   Maurice,  for  they  regarded  him  as  the 
betrayer  of  his  relative,  John  Frederick,  his  own  father-in- 
law,  and  the  German  cause,  and  also  as  a  denier  of  the 
Gospel.     And  now,  to  crown  all,  he  permitted  himself  to 
be  employed  against  faithful  Magdeburg.      Maurice  felt 
this,  and  as  he  had  for  some  time  been  dissatisfied  with  the 
course  of  the   Emperor,  he  resolved  to  separate  himself 
from  him.     In  the  midst  of  his  victory  over  the  brave  Mar- 
grave John  von  CUstrin,  who  had  come  to  the  assistance 
of  Magdeburg,  he,  as  some  one  says,  "went  over  to  the 
Opinion  of  the   conquered."     He  entered   into   a  secret 
league  with  several  Protestant  princes,  and  promised  to 
confess  the  Augsburg   Confession  again,  and  to  risk  his 
land  and  people  in  defence  of  this  and  German  liberty. 
While  he  was   negotiating  with  France  to  obtain  money, 
and  promised  the  King  various  German  cities,  he  continued 
the  siege  of  Magdeburg  to  conceal  his  real  purpose.    When 
France   entered  into   an   agreement  with  him,  he  offered 
pardon  and  religious  protection  to  the  city  of  Magdeburg, 
and  also  received  their  oath  of  allegiance. 

At  this  time,  and  also  for  the  purpose  of  deceiving  the 
Emperor,  Melanchthon  and  Maior  received  orders  to  depart 
for  Trent.  In  Nuremburg  they  should  expect  further 
orders.     But  they  did  not  find  any  particular  directions 


CHAXGED   ATTITUDE   OF   THE   ELECTOR   MAURICE.     273 

how  thev  should  act ;  nothhicr  "v^'as  said  of  the  manner  of 
their  journey,  of  their  expenses,  or  an  escort. 

Melanchthon  wrote  to  the  Electoral  Chancellor,  MoR- 
DEISEN,  on  the  13th  of  December,  1551 :  "I  was  surprised 
at  this  unexpected  order.  But  as  I  do  not  Avish  to  appear 
disobedient,  I  will  depart  for  Leipzig  to-morrow,  and  thence 
to  you  at  Dresden,  to  learn  further  what  you  wish  me  to 
do,  although  I  shall  not  be  able  to  make  this  journey 
without  danger  at  the  present  time,  owing  to  my  sorrows 
and  bodily  feebleness."  He  immediately  carried  out  this 
proposed  plan  of  his  journey.  He  did  not  receive  more 
light  from  the  communications  of  the  Electoral  counsellors. 
How^ever,  he  began  to  understand  the  Elector's  object,  and 
from  Misnia  he  wrote  to  Eber :  "Although  many  find  fault 
with  our  journey,  and  I  would  rather  enjoy  the  society  and 
countenances  of  my  family  and  friends,  yet  I  obey,  whether 
they  are  ui-ging  this  matter  at  Court  in  earnest,  or  to 
deceive ;  so  that  it  may  not  appear  that  we,  as  has  fre- 
quently been  said,  wish  to  avoid  a  public  meeting,  either 
from  fear  or  w\antonness."  But  when  he  heard  that  the 
Elector  intended  to  unite  with  France  in  opposing  the 
Emperor,  he  was  much  concerned,  and  thus  expresses  it  in 
a  letter  to  Maurice  himself,  January,  1552  :  "  It  is  indeed 
to  be  deplored  that  the  Emperor  does  not  release  the 
Landgrave ;  but  a  union  with  France  is  unadvisable,  as  it 
cannot  be  depended  upon.  To  unite  with  such  persons, 
who  were  only  anxious  for  disturbances,  is  sad  and  discre- 
ditable. Besides  this,  your  Grace  knows  that  the  Emperor 
is  the  constituted  authority,  and  that  God  generally  ob- 
serves his  law,  to  overthrow  those  who  oppose  authorities. 
The  advice  given  by  some,  to  take  advantage  of  the  Em- 
peror before  he  would  fall  upon  us  with  the  execution  of  the 
Council,  was  not  an  argument  in  favor  of  war  and  tumult." 


274  LIFE    OF    MELANCIITHON. 

But  the  Elector  seemed  really  to  be  in  earnest  in  regard 
to  his  representation  in  the  Council,  and  personally 
addressed  a  letter  to  the  Synod  of  Trent,  in  which  he 
names  Sarcerius,  Pacveus,  and  Melanchthon,  as  his  depu- 
ties. From  Leipzig,  Melanchthon  wrote  to  Wittenberg, 
requesting  those  who  boarded  with  his  family  to  seek  ano- 
ther place :  "  For  I  have  a  long  and  dangerous  journey 
before  me,  which  the  Son  of  God  may  direct,  as  I  heartily 
pray  he  would  do.  But  as  the  time  of  my  return  is  uncer- 
tain, I  did  not  wish  to  burden  my  family  with  too  many 
cares."  He  also  bade  his  hearers  an  affectionate  farewell; 
"  I  conjure  you  to  unite  your  prayers  with  the  sighs  of  all 
the  godly,  that  the  Son  of  God  may  be  pleased  to  lessen 
the  chastisements  which  threaten  us."  And  again : 
"  Therefore  take  notice  of  the  divine  wrath,  and  pray  that 
God,  in  his  wrath,  Avould  not  forget  mercy,  for  the  sake  of 
his  Son.  And  in  order  that  the  prayer  may  be  more  fer- 
yent,  let  your  walk  become  Christian,  and  your  hearts  be 
awakened  to  repentance,  according  to  the  word  of  the 
Lord :  '  Turn  ye  unto  me,  and  I  will  turn  unto  you.' 
After  saying  that  the  Church  Avas  dear  to  the  Lord,  he 
closes  thus  :  "  May  you  comfort  yourselves  with  this  con- 
solation, which  in  public  and  private  dangers  shows  the 
haven  in  which  Christian  hearts  find  rest ;  and  in  the 
meantime,  may  you  be  happy  !" 

He  departed  on  the  14th  of  January ;  and  on  the  22d 
of  the  same  month,  he  and  his  companions,  to  Avhom  his 
son-in-law  Peucer  had  joined  himself,  reached  Nuremberg. 
But  it  began  to  be  more  evident  that  these  envoys  were 
merely  journeying  to  Trent  in  order  to  deceive.  Tidings 
were  brought  from  every  quarter,  that  the  Elector  was 
assuming  a  hostile  attitude  against  the  Emperor.  The 
envoys   remained  in  Nuremberg  Avithout  any  further  in- 


CHANGED    ATTITUDE    OF    THE    ELECTOR    MAURICE.     275 

structions,  and  Melanclithon  preferred  remaining  here,  to 
going  to  Trent  for  the  purpose  of  engaging  in  fruitless  dis- 
putations. At  last,  when  no  further  directions  came,  he 
resolved  to  return,  and  arrived  in  Wittenberg  on  the  20th 
of  March. 

In  the  meantime,  Maurice  had  given  information  to  the 
Saxon  and  Hessian  Chambers,  that  it  was  intended  to  deli- 
ver the  imprisoned  princes ;  and  soon  his  armies,  and 
those  of  William  of  Hesse,  and  the  Margrave  Albert, 
departed  from  Culmbach,  and  united.  While  they  were 
entering  Augsburg,  the  King  of  France  seized  Metz,  and 
called  himself  the  defender  of  German  liberty.  The  Em- 
peror, who  was  at  that  time  at  Innsbruck,  had  not  the 
remotest  idea  of  treachery  until  he  read  the  declaration  of 
the  confederate  princes,  circulated  throughout  Germany, 
in  which,  not  without  reason,  too,  they  accused  him  of 
suppressing  the  freedom  of  the  German  Empire.  As  he 
was  without  troops  and  money,  and  was  suffering  from  his 
old  complaint,  the  gout,  he  attempted  to  escape  to  the 
Netherlands ;  but  Maurice  had  already  seized  the  narrow 
pass  of  Ehrenberg,  so  that  the  Emperor  was  compelled  to 
return  to  Innsbruck.  When  Maurice  saw  that  the  Empe- 
ror was  about  to  receive  aid  from  various  quarters,  he 
resolved  to  storm  the  pass,  and  to  seize  the  Emperor  in 
Innsbruck.  But  during  the  night,  Charles  fled  over  the 
Tyrol  to  Villach,  in  Carinthia.  The  day  before,  he  had 
announced  liberty  to  his  captive,  John  Frederick,  under 
this  condition,  that  he  would  voluntarily  follow  the  Impe- 
rial Court  for  a  short  time  longer.  Full  of  joy,  the  libe- 
rated prince  sang  a  spiritual  song  of  thanksgiving,  and 
followed  the  Emperor.  But  the  Council  of  Trent  had  been 
scattered  like  chaff  before  the  wind,  for  they  thought  that 
Maurice  was  coming  to  disperse  them.     King  Ferdinand, 


276  LIFE    OF    MELANCHTIION. 

Avho  had  always  been  a  better  friend  of  the  Germans  than 
his  brother,  acted  the  part  of  mediator. 

A  meeting  was  held  in  Passau,  where  the  well-known 
Treaty  of  Passau  was  agreed  upon,  on  the  2d  of  August, 
1552.  In  this  treaty,  so  important  to  the  Protestants, 
perfect  religious  freedom  is  secured  to  them,  and  they  are 
to  receive  equal  civil  rights  at  the  next  diet ;  those  who 
were  banished  received  pardon,  and  the  Landgrave  Philip 
was  restored  to  liberty.  At  first  the  Emperor  would  not 
consent  to  the  treaty,  but  finally  yielded  to  the  earnest 
representations  of  his  brother  Ferdinand.  The  oppressions 
hitherto  experienced  in  Germany  now  ceased ;  the  exiled 
ministers  returned,  and  the  Interim  had  reached  its  well- 
deserved  end.  John  Frederick  and  the  Landgrave  Philip 
were  at  liberty  again.  When  the  latter,  who  had  endured 
many  afflictions,  had  returned  to  his  dominions,  he  imme- 
diately entered  a  church  in  Cassel,  and  for  a  long  time 
remained  before  the  altar  engaged  in  prayer.  John  Fre- 
derick, by  his  steadfast  faithfulness  and  unwavering  faith, 
had  extorted  the  unwilling  respect  of  the  Emperor ;  while 
Maurice  had  lost  it  to  a  considerable  degree.  When  some 
one  from  Saxony  welcomed  John  Frederick  in  Nuremberg, 
he  said :  "Go  and  tell  it  in  your  home  that  I  come  without 
arms,  and  that  I  do  not  intend  to  cause  a  civil  warfare, 
and  shall  rather  lose  the  remaining  portion  of  my  domi- 
nions than  bring  desolation  upon  the  Fatherland." 

Melanchthon  wrote  to  Moller  :  "  You  know,  that  by 
the  grace  of  God,  Duke  John  Frederick  of  Saxony  is  Avith 
his  wife  and  children  in  Thuringia.  This  return  without 
arms  is  far  more  glorious  than  a  bloody  victory.  Posterity 
too  will  enrol  this  example  among  the  testimonies  that  God 
hears  the  prayers  of  the  godly,  and  softens  our  afflictions 
even  in  this  world." 


CHANGED    ATTITUDE    OF    THE    ELECTOR    MAURICE.     277 

When  tlic  old  defender  of  the  Faith  returned  to  his  own 
country,  he  was  everywhere  welcomed  in  the  most  joyful 
and  affecting  manner.  From  Wittenberg  too,  a  letter  of 
congratulation,  written  by  Melanchthon,  was  sent  to  their 
old  patron.  They  express  their  joy  in  this  :  "  First  of  all, 
that  God  has  sustained  your  Grace  in  strength  of  body 
and  soul,  in  Christian  comfort  and  fidelity  in. your  hours 
of  trouble,  and  that  he  has  thus  adorned  you  with  many 
virtues,  even  as  Daniel  was  preserved  among  the  lions. 
And  then  also  for  this  praiseworthy  and  joyful  deliver- 
ance." The  letter  also  refers  to  the  blessings  this  deliver- 
ance will  bring  upon  the  church,  and  closes  thus:  "We 
pray  with  all  humility,  that  your  Grace  may  be  and  con- 
tinue to  be  our  most  gracious  Lord.  For  it  has  always 
been,  and  is  still  our  intention,  with  God's  grace,  to  main- 
tain unity  in  Christian  doctrine  with  the  churches  of  these 
lands,  although  we  have  been  sorely  tried,  and  great  con- 
fusion ensued,  from  which,  however,  God  delivered  us ;  and 
we  are  still  engaged  in  great,  heavy,  and  highly  important 
matters." 

John  Frederick  expressed  his  thanks  in  a  very  friendly 
reply.  He  says  :  "  It  is  indeed  true,  that  God  in  mercy 
has  laid  upon  us  a  great  and  wearisome  affliction,  on  ac- 
count of  our  sins.  But  as  his  Omnipotent  power,  by  the 
assistance  of  his  Holy  Spirit,  has  maintained  us  wonder- 
fully in  the  true  confession  of  his  saving  word,  and  hfis 
also  preserved  our  health,  so  also  has  his  Almighty  power 
graciously  freed  us  from  captivity,  and  restored  us  to  our 
own  dominions  again."  He  expresses  his  regrets  that  there 
had  been  so  many  disputes  and  changes  in  the  church 
during  this  time,  and  says,  that  if  they  had  adhered  to 
Luther's  doctrine,  "no  alteration  by  mere  human  wisdom 
•would  have  been  undertaken  or  permitted." 
24 


278  LIFE    OF    M  E  L  A  N  C  11  T  II  0  N . 

Melanchtlion  also  expressed  his  joy  at  the  return  of  their 
prince  in  a  very  hearty  Preface  to  the  fourth  volume  of 
Luther's  works.  lie  says  :  "  What  greater  privilege  can 
be  bestowed  upon  any  man,  than  this  grace,  to  spend  his 
life  for  the  glory  of  God,  and  the  welfare  of  many  of  his 
fellow-men  ?  This  ornament  is  infinitely  to  be  preferred 
above  all  bloody  victories  and  triumphs.  May  your  High- 
ness continue  to  enjoy  health  and  happiness !" 


CHAPTER  XXXII. 

DOCTRINAL  CONTROVERSIES,  AND  ATTEMPTS  TO  BRING 
ABOUT  A  UNION. 

We  must  here  revert  to  a  conflict  commenced  at  a  former 
period  against  Melanchthon  by  Cordatus.  We  did  not 
conceal  the  fact  that  his  formula  that  good  works  are  the 
condition  Avithout  which  we  cannot  be  saved,  was  a  bold 
venture,  which  could  easily  be  misinterpreted.  When  he 
used  the  form  of  expression  in  the  Leipzig  Interim,  that 
good  works  are  necessary  to  salvation,  it  was  expressed 
indeed  in  a  milder  form,  but  still  admitted  a  bad  interpre- 
tation. 

It  so  came  to- pass  that  the  aged  Amsdorf  published  a 
work  in  1551,  in  which  he  accuses  George  Maior,  Me- 
lanchthon's  friend,  in  the  most  severe  manner,  because  he 
had  adulterated  the  doctrine  of  Justification,  by  his  propo- 
sition that  good  works  are  necessary  to  salvation.  Maior 
did  not  owe  him  an  answer  long ;  he  confessed  his  adhe- 
rence to  the  Evangelical  doctrine  of  Justification,  but  at 


DOCTRINAL    DIFFERENCES,    ETC.  279 

the  same  time  adliered  to  his  opinion  that  good  works  are 
necessary  to  salvation,  because  no  one  could  obtain  salva- 
tion by  evil  works,  or  without  good  works.  But  now  Maior 
was  attacked  from  every  side,  and  found  it  impossible  to 
retain  his  position  as  General  Superintendent  at  Mansfeld 
any  longer.  His  opinion  was  not  opposed  to  the  doctrine  " 
of  justification,  for  he  said  that  good  works  were  necessary 
to  salvation,  because  they  must  necessarily  be  produced  by 
faith,  and  because  all  men  were  obliged  to  obey  God.  But 
the  opposite  side  proved  to  him,  that  the  formula  made  use 
of  by  him  might  easily  lead  to  misinterpretation,  and  should 
not  be  used,  even  if  it  were  only  on  account  of  the  Catho- 
lics. Mclanchthon,  of  whom  we  know  that  he  did  not  ap- 
prove of  a  form  which  might  easily  be  misconstrued,  ad- 
vised Maior  to  desist  from  furtlier  disputes,  for,  he  said, 
you  are  merely  adding  fire  to  the  flames.  Maior  was  called 
to  a  professorship  in  Wittenberg  in  tlie  autumn  of  the  year 
1552.  Instead  of  following  Melanchthon's  advice,  and 
abstaining  from  his  formula  for  the  sake  of  peace,  he  con- 
tinued to  defend  it.  Mclanchthon  himself  did  not  employ 
this  formula  any  more,  and  at  a  later  period  expressed 
himself  against  it  in  a  very  decided  manner;  although  he 
remarks  in  another  place,  that  against  the  Antinomians  we 
should  always  maintain  that  tlic  beginning  of  new  obe- 
dience is  necessary,  because  it  is  a  divine  and  unchangeable 
arrangement,  that  a  rational  being  must  obey  God.  How- 
ever, the  most  extravagant  opponents  did*  not  suifcr  them- 
selves to  be  pacified  by  all  these  things.  Amsdorf  was  so 
involved  in  these  contradictions,  that  he  published  a  work, 
during  Melanchthon's  lifetime,  with  this  title  :  "  That  the 
Proposition,  Good  works  are  injurious  to  salvation,  is  a 
true,  just,  and  Christian  proposition,  taught  and  preached 
by  the  saints  Paul  and  Luther."     If  the  champions  had 


280  LIFE    OF    MELANCIITnOlSr. 

adlicrcd  to  the  Tvord  of  God  and  the  Confession  of  the 
Church,  and  had  acted  towards  each  other  in  a  friendly 
spirit,  intent  upon  the  honor  of  God  and  the  discovcrj 
of  the  truth,  they  would  not  have  gone  astray  in  this 
manner. 

Such  a  spirit  should  also  have  been  manifested  in  the 
so-called  Synerfjistic  controversy,  which  caused  Mclanch- 
thon  great  trouble.  It  is  certain  that  he  was  most  de- 
cidedly opposed  to  the  doctrines  of  the  ancient  heretic 
Pelagius  ;  for  he  adhered  to  the  truth  expressed  in  the 
word  of  God,  that  the  powers  of  man  are  so  much  corrupted 
by  original  sin,  that  he  must  first  be  awakened  by  the  Holy 
Ghost  before  he  is  able  to  make  a  beginning,  and  that  he 
also  needs  the  Holy  Ghost  as  he  progresses.  He  teaches 
that  the  powers  of  human  nature  are  greatly  aifccted,  ^nd 
unfitted  to  do  good,  and  he  represents  the  merits  of  Christ 
as  the  only  foundation  of  salvation.  At  the  close  of  his 
life,  in  reply  to  the  Bavarian  articles,  he  declares  in  the 
most  positive  manner:  "  Sin  and  death  cannot  be  removed 
by  the  free  will  of  man,  and  man's  will  cannot  begin  inward 
obedience  without  the  Son  of  God,  without  the  Gospel,  and 
without  the  Holy  Ghost."  Therefore,  it  cannot  be  assured 
or  proved  that  he  was  a  Synergist,  i.  c,  that  he  taught 
that  in  the  work  of  repentance,  the  natural  will  of  man 
performs  one  part,  and  grace  the  other.  He  was  fully 
convinced  that  the  grace  of  God  alone  accomplishes  what 
is  good  in  us,  and  that  the  will  of  man  merely  receives. 
The  will  of  man  could  thus  be  active  to  a  certain  extent, 
but  could  not  produce  the  new  life.  The  actual  Synergistic 
controversy  did  not  arise  until  after  the  Leipzig  Interim. 
In  this,  Melanchthon  had  said  that  in  the  work  of  repent- 
ance, man  was  not  passive  like  a  block  or  a  statue.  Fla- 
cius  had  repeatedly  directed  attention  to  this  expression ; 


DOCTRIXAL    DIFFERENCES,    ETC.  281 

but  it  was  Amsdorf  -who  agitated  tliis  controversy  tovrards 
the  close  of  Melanchtlion's  life.  But  we  will  not  enter 
upon  a  consideration  of  this,  because  the  controversies  con- 
cerning the  freedom  of  the  human  will  did  not  develop 
themselves  until  after  the  death  of  our  Reformer. 

As  such  differences  and  disputes  arose  on  every  side  in 
the  Evangelical  Church,  to  its  own  injury  and  the  joy  of 
the  Catholics,  several  princes,  especially  Maurice  and  the 
Landgrave  of  Saxony,  thought  it  necessary  to  bring  about 
a  meeting  of  the  Theologians,  in  order  that  these  contro- 
versies might  be  settled.  The  Osiandrian  difficulties  were 
to  be  disposed  of  first,  as  they  shook  the  very  foundation 
of  the  Evangelical  Church.  The  meeting  was  to  be  held 
in  Erfurt,  June,  1553 ;  but  Mclanchthon  did  not  expect 
any  good  from  this,  and  freely  declared  his  opinion  that 
such  conferences  produced  no  good  effects,  as  Gregory  of 
Kazianzen  had  declared,  "that  he  had  not  seen  any 
Synods  in  his  own  day  which  did  not  cause  greater  dissen- 
sion than  existed  before."  He  also  said  that  there  was  no 
Theologian  now  Avho  was  able  to  restrain  the  others,  as 
Luther  had  done  in  former  days.  That  they  ought  to 
adhere  to  the  Confession,  on  account  of  the  Diet  which 
should  soon  assemble.  If  the  Emperor  should  insist  upon 
the  Literim,  they  should  explain  to  him  why  they  could  not 
accept  it.  The  Landgrave  also  entertained  the  same 
views. 

This  plan,  which  had  been  projected  by  Maurice,  was 
postponed  by  a  terrible  disaster  which  fell  upon  him.  The 
Margrave  Albert  continued  to  disturb  the  public  peace  by 
predatory  excursions,  which  were  especially  directed 
against  the  monasteries  of  Franconia.  Maurice  therefore 
united  with  King  Ferdinand,  and  Duke  Henry,  of  Bruns- 
wick, to  suppress  this  disturber.  But  when  Albert  heard 
24* 


282  LIFE    OF    M  EL  A  NC  II  T  II  ON. 

of  this  design,  ho  endeavored  to  anticipate  tliem,  and  fell 
upon  Lower  Saxony.  On  the  Otli  of  July,  1553,  a  battle 
was  fought  at  Sievershausen.  Maurice  was  victoi'ious,  but 
paid  dearly  for  it,  for  he  received  a  gun-shot  Avound  in  the 
battle,  which  caused  his  death  two  days  afterwards.  His 
last  words  were,  "  God  will  come  !"  He  Avas  succeeded  by 
his  brother  Augustus,  who  restored  the  Misnian  Lands  in 
Thuringia  and  Franconia  to  the  aged  John  Frederick.  He 
was  a  sincere  man,  devotedly  attached  to  Evangelical 
truth,  and  enjoying  the  full  confidence  of  his  subjects. 
Already,  in  the  month  of  August,  he  came  to  Wittenberg, 
and  Melanchthon  rejoiced  to  hear  the  most  encouraging 
promises  from  his  own  lips. 

He  confirmed  the  foundations  which  had  been  assigned 
for  the  support  of  the  University  by  his  brother  Maurice. 
He  also  earnestly  Avished  that  the  Theologians,  Avho  were 
not  affording  a  A^ery  edifying  and  commendable  example 
by  their  continued  disputes,  might  become  reconciled  among 
themselves.  This  wish  was  shared  by  the  pious  Duke 
Christopher,  of  Wurtemberg ;  and  he  proposed  a  con- 
ference of  the  ministers  at  Weimar,  in  order  that  they 
might  discuss  these  points  of  difference.  It  Avas  agreed 
upon  to  hold  a  Synod  at  Naumburg.  We  have  already 
heard  that  Melanchthon  dreaded  such  a  conference, 
because  he  belicA^ed  it  Avould  only  make  matters  Avorse. 
On  the  17th  of  April,  he  WTOte  to  a  friend :  "  The  Court 
orders  us  to  go  to  Naumburg,  whither,  as  they  write  to  us, 
the  Swabian  and  Hessian  pastors  will  also  come.  Although 
they  have  been  warned  by  so  many  examples,  that  synods 
and  hypocritical  unions  are  productive  of  great  CA'ils,  yet 
they  have  ordered  us  to  hold  synods  again."  However, 
he  also  Avrote  to  Maienburg,  May  11th ;  "  Although  the 
Synod  of  Naumburg,  Avhich  I  always   objected   to,  will 


DOCTRINAL    CONTROVERSIES,    ETC.        283 

meet,  I  must  nevertheless  attend  it."  He  went,  accora- 
pahied  by  Forster  and  Camcrarius,  and  reached  Naumburg 
May  20th,  1554.  The  Hessian  delegates,  and  the  well- 
known  Sleidanus,  of  Strasburg,  arrived  on  the  following  day, 
and  PacfBus  and  Salmuth,  of  Leipzig,  on  the  23d  of  May. 

Although  Melanchthon  at  first  entertained  the  greatest 
fears,  because  he  expected  those  two  violent  champions, 
Gallus  and  Flacius,  whom  he  called  the  two  sons  of  Poly- 
phemus, he  now  wrote  to  his  son-in-law  Peucer,  as  early  as 
May  23d :  "  To-day  we  shall,  with  the  help  of  God,  deli- 
berate in  a  friendly  manner,  and  I  hope  that  no  disputes 
will  arise  among  us.  We  shall  not  expect  any  other  The- 
ologians, if  they  do  not  arrive  here  within  three  days." 
The  princes  wished  the  Theologians  to  agree  upon  tlie 
answer  to  be  given  to  the  Emperor,  at  the  next  Diet.  In 
a  declaration,  prepared  by  Melanchthon,  the  Theologians 
frankly  say  :  "  If  his  Imperial  Majesty  should  wish  us  to 
adopt  again  the  Papal  doctrine,  which  we  condemn,  and 
the  Interim  also,  we  shall,  by  the  grace  of  God,  clearly 
and  positively  refuse  to  do  so." 

They  continued  to  say,  that  Protestants  should  abide  by 
the  Confession  delivered  in  Augsburg  in  1530,  because  it 
contains  "the  only  eternal  agreement  of  the  divine  Scrip- 
tures, and  the  true  catholic  Church  of  Christ."  Also,  that 
the  confession  of  Brentius,  and  that  of  Saxony,  fully  coin- 
cided with  this.  The  Theologians  also  expressed  them- 
selves asiainst  the  errors  of  Sciiwenkfeld  and  Osiander. 
Schwcnkfeld,  like  all  fanatics  of  ancient  and  modern  days, 
disregarded  the  written  word  of  God,  and  thought  that 
God  revealed  himself  to  man  without  this.  He  also 
showed  his  perversion  by  other  objections,  which  he  raised 
against  the  Evangelical  Church.  They  therefore  say : 
"  Therefore  we  unanimously  reject  the  before-mentioned 


284  LIFE    OF    M  E  L  A  N  C  II  T  II  0  N  . 

errors,  and  all  the  lies  of  Scliwenkfeld."  One  of  the 
greatest  errors  of  Osiander  is  his  declaration,  "  that  man 
is  not  just  on  account  of  the  ohedience  of  Christ,  but  on 
account  of  the  Deity  if  it  dwells  in  man."  They  maintain 
the  Evangelical  doctrine  against  these  Osiandrian  heresies, 
in  a  very  conclusive  manner.  In  speaking  of  Ceremonies, 
they  insist  upon  unity  in  doctrine  and  in  the  sacraments. 
They  reject  the  mass  without  communicants.  They  allow 
private  confession,  "  but  no  one  is  to  be  burdened  by  an 
enumeration  of  his  sins."  They  wish  holidays  to  be  ob- 
served, and  require  uniformity  in  this.  They  oppose  the 
reintroduction  of  Latin  hymns,  of  the  garments  used  in 
the  mass,  of  vestments,  and  other  ceremonies,  "because  it 
would  give  rise  to  new  dissensions  and  ruptures."  The 
authojities,  and  sensible  Pastors,  would  know  how  to  make 
a  distinction  between  essentials  and  non-essentials,  and 
how  to  avoid  all  offence.  Attention  should  be  paid  to 
studies,  ordination,  consistories,  and  visitations,  all  which 
matters  had  formerly  been  disregarded  by  the  Bishops. 
As  the  Bishops  are  persecutors  of  the  pure  doctrine,  ordi- 
nation cannot  possibly  be  given  into  their  hands.  The 
authorities  are  bound  to  see  to  it,  that  the  pure  doctrine  is 
preached  in  the  churches,  and  that  the  consistories  would 
discharge  their  duties,  in  punishing  vice  and  maintaining 
discipline  and  harmony.  Melanchthon  was  highly  pleased 
with  the  harmony  among  the  Theologians  at  Naumburg ; 
yet  he  did  not  conceal  the  fact  from  himself,  that  his  oppo- 
nents would  also  raise  a  great  outcry  against  the  resolu- 
tions of  Naumburg.  The  Theologians  of  Wurtcmberg  had 
only  proceeded  as  far  as  Erfurt,  for  they  had  been  expected 
for  several  days  in  Naumburg,  but  in  vain.  On  the  28th 
of  May,  Melanchthon  wrote  to  Strigel:  "If  the  Swabians 
do  not  arrive  to-day,  as  I  believe  they  will  not,  we  shall 


DOCTRINAL  CONTROVERSIES,  ETC.    285 

adjourn  to-morrow,  God  willing."  He  returned  to  Witten- 
berg, as  lie  had  stated.  Duke  Christopher,  however,  was 
highly  pleased  with  the  resolutions  of  Naumburg. 

During  Melanchthon's  stay  in  Dresden,  February,  1555, 
where  he  was  giving  his  opinion  in  regard  to  a  visitation 
of  the  churches,  the  diet  of  Augsburg  had  been  opened 
on  the  5th  of  February.  The  Emperor  had  become  com- 
pletely disgusted  with  German  affairs,  particularly  since 
the  revolt  of  Maurice,  and  he  now  left  the  direction  of  this 
diet,  promised  in  the  treaty  of  Passau,  to  his  brother  Fer- 
dinand. This  diet  witnessed  many  disputes,  especially 
urged  by  the  Pope's  nuncio.  But  fortunately  Pope  Julius 
III,  died  about  this  time,  and  the  nuncio  was  obliijed  to 
return  to  Rome.  Now  one  principal  difficulty  vras  removed, 
and  they  at  last,  in  the  month  of  September,  1555,  agreed 
upon  the  Religious  peace  of  Augsburg^  which  was  highly 
advantageous  to  the  Protestants.  For  they  not  only  ob- 
tained liberty  of  conscience  in  religion,  but  full  civil 
equality  with  the  Catholics,  and  remained  in  the  possession 
of  the  ecclesiastical  property  which  had  been  confiscated. 
But  one  unjust  resolution  was  also  carried,  that  if  a  Ca- 
tholic sovereign  should  wish  to  become  a  Protestant  at  any 
future  time,  he  should  not  indeed  be  personally  molested 
on  this  account,  but  should  forfeit  his  office  and  rank. 
Although  the  Protestants  yielded  very  reluctantly,  the 
decrees  of  the  diet  were  of  the  utmost  value  to  them,  for 
they  secured  a  lasting  peace,  and  they  no  longer  needed 
to  care  for  the  condemnations  of  a  General  Council.  Me- 
lanchthon  wrote :  "  I  look  upon  the  peaceful  conclusion 
of  the  Diet  of  Augsburg  as  one  of  the  favors  of  God,  and 
we  must  beseech  the  Son  of  God  to  continue  to  guide  us 
in  future." 

\\  hilc  the  Evangelical  Church  was  thus  celebrating  out- 


286  LIFE    OF    MELANCnXIION. 

"ward  triumphs,  and  securing  a  firm  position  for  herself, 
enemies  were  raging  in  her  own  bosom,  who  undoubtedly 
retarded  her  development.  They  were  contending  about  a 
doctrine  which  is  as  plainly  founded  in  the  word  of  God, 
as  it  is  of  great  comfort  to  the  heart.  It  is  the  doctrine 
that  not  only  the  earthly  elements  of  bread  and  wine,  but 
also  the  true  body  and  blood  of  Christ  are  distributed  in 
the  holy  sacrament  of  the  Lord's  Supper.  As  a  middle 
path  between  the  doctrine  of  Transubstantiation  on  the 
one  hand,  and  the  one-sided  doctrine  of  the  Reformed, 
that  we  receive  nothing  but  bread  and  wine  in  memory  of 
the  Lord,  on  the  other,  it  was  objectionable  to  the  Catho- 
lics and  the  Reformed.  Luther  has  triumphantly  vindi- 
cated this  consoling  doctrine  in  his  writinfrs. 

But  now  there  arose  another  man  with  a  doctrine  some- 
what different,  which  was  adopted  by  many.  This  was  the 
sngacious,  learned,  and  pious  John  Calvin,  who  was  born 
in  the  year  1509.  The  Lutherans  had  hitherto  regarded 
him  as  belonging  to  their  own  party,  especially  since  ho 
had  been  teaching  with  Bucer  and  Capito  in  Strasburg. 
When  he  had  returned  to  Geneva  in  1541,  from  which  city 
he  had  been  banished  before,  and  had  there  built  up  the 
Evangelical  Church  with  great  zeal,  he  wrote  a  Confession 
in  regard  to  the  Lord's  Supper,  in  the  year  1549.  The 
Zurichers  had  formerly  suspected  him  of  being  a  Lutheran, 
but  noAV  all  their  doubts  vanished,  and  they  could  call  him 
their  own,  and  harmony  was  completely  restored  between 
German  and  French  Switzerland.  But  that  which  pro- 
duced harmony  in  Switzerland  caused  dissensions  in  Ger- 
many, although  not  immediately.  Here  they  had  enough 
to  dispute  in  regard  to  the  so-called  indifferent  tilings, 
(Adiaphora,)  and  the  heresies  of  Osiandcr. 

Li  the  year  1552,  a  pastor  in  Hamburg,  named  Joachim 


DOCTRINAL    COXTROVERSIES,     ETC.        287 

"Westpiial,  published  a  work  in  which  he  proved  that  the 
Reformed  had  given  no  less  than  eight-and-twenty  ex- 
planations of  the  words  of  institution  in  the  Lord's  Sup- 
per, from  the  time  of  Zwingli  to  that  of  Calvin.  In  the 
following  year  he  published  a  work  against  Calvin,  entitled : 
"  The  true  faith  in  regard  to  the  Lord's  Supper."  This 
publication  began  to  arouse  the  zeal  of  the  Lutherans 
against  Calvin  and  his  friends,  Avhich  was  still  more  in- 
flamed  by  one  John  von  Lasco,  who,  together  with  a  band 
of  French  and  Dutch  Protestants,  had  been  banished  from 
England  by  that  severe  Romanist,  Queen  Mary.  He  had 
confessed  himself  a  follower  of  Calvin,  and  therefore  could 
not  find  a  resting-place  for  himself  and  his  friends,  either 
in  Denmark  or  Germany.  They  were  denounced  from  the 
pulpits  in  every  quarter.  Calvin  now  published  a  work 
defending  them  and  his  doctrine.  He  declared  that,  ac- 
cording to  his  doctrine,  the  Lord's  Supper  was  no  empty 
ceremony,  even  though  he  did  not  believe  in  a  participation 
of  the  body  and  blood  of  Christ,  in  and  under  the  bread 
and  wine.  Westphal  and  John  Timann,  pastor  in  Bremen, 
arrayed  themselves  against  Calvin ;  who,  assisted  by  Bul- 
linger  of  Zurich,  and  Lasco,  soon  published  a  refutation. 
Most  of  the  cities  of  Lower  Saxony  sided  with  Westphal. 
The  fire  spread  on  every  side,  and  Schnepf  of  Jena,  Alber 
in  Mecklenburg,  and  Eitzen  in  Hamburg,  attacked  Calvin 
in  the  most  violent  manner,  who  finally  maintained  an  utter 
silence. 

Calvin  represented  his  own  doctrine  as  a  mediation  be- 
tween the  Lutherans  and  the  Reformed.  It  did  not  teach 
an  imaginary,  but  a  real  participation  of  the  body  and 
blood  of  Christ,  yet  not  with  the  mouth,  and  it  also  opposes 
the  view  of  an  Omnipresence  of  Christ  according  to  his 
human  nature.     The  fulness  of  the  Godhead  has  entered 


288  LIFE    OF    MELANcnxnoN. 

into  the  body  of  Christ,  and  from  this  body  the  Lord  fills 
his  people  spiritually,  "with  a  secret  and  mysterious  povfcr 
of  life,  Avhenevcr  they  receive  the  bread  and  wine.     This 
participation  only  refers  to  believers,  although  it  is  also 
oifered  to  unbelievers.     So  Calvin  regarded  the  matter ; 
but  what  did  Mclanchthon  say  to  all  this  ?     He  did  not 
express  himself  positively  in  regard  to  either  side,  doubt- 
less because  he  did  not  wish  to  pour  fresh  oil  into  the  fire. 
Yet  he  was  provoked  and  driven  to  a  decided  declaration 
of  his   sentiments  by  both  sides.     Gallus   and  Westphal 
published  a  collection  of  declarations  taken  from  his  former 
writings,  by  which  they  proved  him  to  be  on  their  side,  and 
that  he  had  at  least  not  thought  as  the  Sacramentarians 
did,  as  long  as  Luther  was  alive.     Calvin  also  endeavored 
to  lead  him  to  declare  himself,  by  stating  that  he  under- 
stood the  Augsburg  Confession  precisely  as  it  was  under- 
stood by  its  author,  and  that  in  this  matter  he  could  as 
little  be  separated  from  Philippus  as  from  his  own  heart. 
We  may  admit,  without  hesitation,  that  Mclanchthon  agreed 
more  with  Calvin  than  with  the   stricter   teachers  of  the 
Lutheran  Church ;  but  he  did  not  wish  to  begin  a  conflict 
while  he  was  the  subject  of  a  government  which  strictly 
adhered  to  Luther's  doctrine.     He  wrote  to  Hardenberg 
in  the  beginning  of  1556,  that  if  his  life  shoidd  be  spared 
he  would  reply  in  a  place  where  the  courts  could  not  hinder 
him ;  and  to  his  friend  Mordeisen  at  the  Saxon  court, 
who  reproached  him   on  account  of  his  bashfulness,  he 
wrote :   "  I  am  certain  that  your  court  will  not  suftcr  a  de- 
fence of  the  truth  in  this  article."    He  therefore  continued 
to  adhere    to    the    method    of  teaching  he  had  pursued 
hitherto.     He  always  spoke  of  a  presence  of  Christ  in  the 
Lord's  Supper,  but  never  of  a  bodily  presence  of  his  body 
and  blood. 


DOCTRINAL    CONTROVERSIES,     ETC.        289 

Some  of  the  princes  now  again,  as  on  former  occasions, 
thought  of  bringing  about  a  reconciliation  between  the 
contending  parties.  As  we  have  already  heard,  Duke 
Christopher  of  Wurtemberg  was  the  most  prominent 
among  them,  for  he  made  repeated  attempts  to  induce  the 
princes  and  Theologians  to  hold  a  meeting,  where  the 
points  of  difference  might  be  discussed,  and  harmony  re- 
stored. But  his  advances  met  no  response,  if  we  except 
the  aged  Elector  of  the  Palatinate,  Frederick.  "  I  also 
wish,"  Melanchthon  writes,  "that  learned  and  well-mean- 
ing men  might  negotiate  in  peace  concerning  certain  con- 
tested points." 

It  appeared  that  the  Theologians  of  Weimar  were  parti- 
cularly opposed  to  any  union  or  compromise.  These  held 
a  separate  meeting  in  Weimar,  January,  1556,  in  which 
they  declared  that  they  would  not  unite  with  those  of 
Wittenberg,  until  they  would  pledge  themselves  unequivo- 
cally to  the  Augsburg  Confession,  and  would  drop  all 
Zwinglianism  and  Synergism.  They  would  faithfully  abide 
by  Luther's  doctrine  concerning  the  Lord's  Supper  and 
free  will. 

Amsdorf,  Schnepf,  Strigel,  Stolz,  Aurifaber,  and  dele- 
gates from  the  Palatinate  and  Wurtemberg,  attended  this 
meeting.  Melanchthon  called  this  Synod  the  Flacian 
Synod,  because  he  well  knew  that  Flacius  exerted  a  great 
influence  upon  it.  He  expresses  his  regrets  in  regard  to 
this,  in  a  letter  to  Camerarius,  February  7th :  "  This  sad 
dissension  troubles  me  so  much,  that  I  wish  to  leave  this 
world ;  and  I  see  that  I  am  not  far  distant  from  my  jour- 
ney's end." 

But  something  occurred  in  the  summer  of  the  year  ^556, 
which  he  perhaps  expected  least  of  all.  Flacius  endeavored 
to  bring  about  a  reconciliation  with  his  former  teacher.  He. 
25 


290  LIFE    OF    MELANCHTIION. 

■R-as  at  that  time  residing  in  Magdeburg,  and  had  prepared 
a  few  "mild  propositions  to  bring  about  a  godly,  needful, 
and  peaceful  reconciliation  between  the  Theologians  of 
Wittenberg  and  Leipzig,  and  others  who  have  written 
against  them,"  which  he  had  sent  to  Paul  Eber,  that  he 
might  deliver  them  to  Melanchthon.  In  the  eleventh  arti- 
cle he  said,  "  If  any  persons  shall  teach  and  spread  errors 
which  are  injurious  to  religion  and  conscience,  either  pub- 
licly or  secretly,  we  will  avoid  such  as  a  curse,  and  will 
not  acknowledge  them  as  brethren,  or  receive  them  into 
fellowship,  until  they  have  condemned  and  publicly  re- 
nounced their  errors.  For  such  wounds  in  the  church 
cannot  be  healed  or  endured  silently."  It  was  principally 
owing  to  this  article  that  Eber  did  not  present  these  pro- 
positions. 

About  this  time  the  French  scholar,  Hubert  Languen- 
Tius,  who  had  long  been  one  of  Melanchthon's  most  inti- 
mate friends,  arrived  in  Magdeburg.  They  were  anxious 
to  employ  him  as  mediator.  An  interview  with  Melanch- 
thon should  take  place  in  the  little  town  of  Coswig,  and 
Flacius  promised  to  employ  mild  and  peaceful  expressions. 
Although  Melanchthon  at  first  intended  to  accept  the  offer, 
he  was  afterwards  induced  to  change  his  opinion,  and,  on 
the  15th  of  July,  wrote  to  his  friend  Languentius  :  "  I  have 
for  a  long  time  been  anxious  for  a  conference  with  pious 
and  learned  men,  for  the  glory  of  God  and  the  general 
good ;  but  what  would  be  the  use  of  an  interview  with  such 
unlearned,  raging,  and  malicious  persons  as  Stoltz,  Gallus, 
and  Aurifaber."  "A  sweet  friendship  and  intimacy  sub- 
sisted between  Flacius  and  myself  in  former  days,  and  I 
should  like  to  discuss  the  whole  system  of  doctrine  with 
him.  But  he  has  circulated  matters  about  me  which  I 
never  uttered,  and  which  never  entered  into  my  thoughts. 


DOCTRINAL  CONTROVERSIES,  ETC.   291 


Therefore,  I  fear  treaclierous  intentions  in  all  this.  Oh  ! 
that  he  would  act  towards  me  with  the  same  sincerity  with 
which  I  should  wish  to  approach  him  !  But  not  one  of  my 
fi'iends  is  willing  to  be  present  at  such  an  interview,  and 
they  do  not  consider  it  advisable  for  me  to  meet  him  alone. 
I  am  not  concerned  if  others  are  pleased  to  seek  power  and 
influence.  The  Son  of  God  will  judge  the  life  and  senti- 
ments of  every  one,  and  he  knows  that  I  am  only  anxious 
to  glorify  the  truth,  to  add  to  God's  honor,  and  to  promote 
the  good  of  the  Church."  On  the  21st  of  July,  Flacius 
expressed  his  regrets  concerning  this  reply  in  a  letter  to 
Languentius,  and  even  wrote  to  Melanchthon,  justifying 
himself,  and  assuring  him  that  he  had  no  reason  to  com- 
plain of  him.  Melanchthon  replied  on  the  4th  of  Septem- 
ber :  "  You  recapitulate  your  kindnesses  towards  me,  and 
state  that  you  did  not  publish  a  letter  written  to  Taupolus. 
I  never  Avrote  a  syllable  to  him.  In  Augsburg,  I  paid  a 
visit  to  this  Venetian  ambassador,  at  the  request  of  the 
Elector,  and  spoke  with  him  of  the  cause  of  the  Reforma- 
tion. I  do  not  recollect  all  the  words  of  that  conversa- 
tion. For  I  did  not  think  then  that  I  would  be  called  to 
an  account  after  the  expiration  of  twenty-six  years." 
Others  had  concocted  a  letter  from  this,  with  which  Rorer 
had  already  reproached  him,  and  which  had  been  sent  by 
the  Margrave  John.  "You  have  also  published  the  Leipzig 
Interim  in  a  mutilated  manner,  and  with  notes.  What 
induced  you  to  attack  an  old  friend,  who  loved  you  sin- 
cerely, with  such  weapons  ?  I  ought  not  to  bo  reproached 
with  what  I  never  did ;  I  am  willing  to  confess  all  I  have 
done.  When  the  Augsburg  Interim  appeared,  and  reached 
our  country,  I  at  first  advised  that  the  churches  should  not 
be  disturbed  by  any  alterations  whatever."  He  goes  on 
to  say,  that  he  had  many  disputes  with  the  coui-tiers,  until 


292  LIFE    or    M  E  L  A  N  C  H  T  H  0  N . 

the  Elector  declared  that  he  did  not  Avish  a  change  of  doc- 
trine, but  only  uniformity  in  outward  ceremonies  on  festival 
days,  in  lections,  and  dress.  "  This  the  people  afterwards 
called  Adiaphora.  I  knew  that  the  smallest  changes  would 
displease  the  people.  But  as  doctrine  was  untouched,  I 
wished  our  friends  rather  to  be  willins;  to  endure  this  servi- 
tude,  than  to  relinquish  the  service  of  the  Gospel,  and  I 
confess  that  I  also  gave  this  counsel  to  the  Franconians. 
This  I  have  done,  but  I  never  changed  the  doctrine  of  the 
Confession.  After  this,  you  began  to  enter  your  protest, 
but  I  yielded,  and  did  not  dispute.  You  are  perfectly 
welcome  to  bear  off  the  victory,  for  I  yield,  and  do  not 
contend  about  these  ceremonies :  and  wish,  with  all  my 
heart,  that  a  pleasant  harmony  might  prevail  throughout 
the  Churches.  I  also  acknowledge  that  I  erred  in  this 
matter,  and  pray  God  to  forgive  me  that  I  did  not  fly  far 
away  from  those  treacherous  deliberations.  I  shall  refute 
all  with  which  you  and  Gallus  unjustly  reproach  me."  In 
regard  to  Maior's  proposition,  that  good  works  are  neces- 
sary to  salvation,  he  had  exhorted  him  to  explain  his 
meaning,  and  to  drop  this  form  of  expression.  That  he 
himself  did  not  use  this  expression,  and  merely  opposed 
the  Antinomians  by  declaring  :  "New  obedience  is  neces- 
sary, because  it  is  a  necessary  law  that  the  creature  should 
obey  the  Creator.  I  do  not  believe  that  we  really  oppose 
each  other  in  this  question."  In  regard  to  the  proposi- 
tions for  peace,  he  believed  it  would  be  best  if  they  should 
be  prepared  by  impartial  judges.  There  must  be  one  con- 
fession in  doctrine,  "  and  as  we  do  not  contend  about  cere- 
monies, but  rather  confess  that  we  yield  in  these,  do  not 
any  longer  accuse  us,  and  do  not  heap  false  charges  upon 
us.  Let  us  unite,  with  mutual  good  will,  and  by  one  con- 
fession, against  the  fearful  fury  of  the  enemies  of  the  Son 


DOCTRINAL    CONTROVERSIES,    ETC.        293 

of  God,  who  is  not  only  blasphemed  by  the  Papists,  but 
also  by  many  others."  But  Flacius  was  not  satisfied  with 
this  answer,  and  believed  that  it  was  necessary  to  have  the 
matter  decided  by  umpires. 

On  the  17th  of  January,  1557,  the  Superintendents 
Curtius  of  Lubeck,  Paul  von  Eitzen  of  Hamburg,  Morlin 
of  Brunswick,  and  Hennig  of  Liincburg,  met  in  Magde- 
burg, and  pledged  themselves  to  adhere  to  a  confession 
which  had  been  published  in  the  year  1550,  against  the 
Interim,  and  which  bore  the  title :  "  Confession,  Instruc- 
tion, and  Admonition  of  the  pastors  and  preachers  of  the 
Christian  congregations  of  Magdeburg."  Flacius,  and  his 
friends  Wigand,  Judex,  and  Baumgartner,  remained  in  the 
little  town  of  Coswig,  which  was  not  far  oif,  and  exhorted 
the  Superintendents,  who  had  proceeded  to  Wittenberg 
with  terms  of  agreement,  that  they  should  take  a  deter- 
mined stand.  On  the  morning  of  the  21st  of  January,  the 
negotiations  were  begun  in  Melanchthon's  residence.  He 
addressed  them  in  the  most  cordial  manner,  and  assured 
them  that  he  was  desirous  of  peace,  and  had  therefore  re- 
mained silent.  "  I  take  a  box  on  the  ears,  and  still  remain 
silent,  while  Flacius  and  Gallus  do  not  stop  their  abuses." 
He  agreed  to  accept  the  umpires,  and  Morlin  presented 
eight  articles  to  him,  which  had  been  prepared  at  Bruns- 
wick, with  this  condition,  that  either  side  shall  have  the 
privilege  to  add  to  or  take  away  from  them  what  they 
pleased.  The  eight  articles  were  as  follows :  1.  Unity 
of  doctrine  is  to  be  restored,  in  accordance  with  the  Augs- 
burg Confession  and  the  Smalkald  articles.  2.  All  op- 
posing errors  of  the  Papists,  Interimists,  Anabaptists,  and 
Sacramentarians,  were  to  be  rejected.  3.  All  corruptions, 
and  especially  that  concerning  the  necessity  of  good  works 
to  salvation,  in  the  article  on  Justification,  which  oppose 
25* 


294  LIFE    OF    MELANCIITHON. 

true  apostolical  doctrine  and  the  Augsburg  Confession, 
were  to  be  put  away  and  condemned.  4.  The  Saxon 
Churches  are  not  able  to  depart  from  the  Confession  which 
they  published  during  the  last  persecution.  5.  No  agree- 
ment in  ceremonies  should  be  entered  into  with  the  Papists 
imtil  they  agree  with  us  in  doctrine,  and  cease  to  persecute 
the  true  doctrine.  6.  In  the  time  of  persecution  a  sincere 
Confession  should  be  made,  and  no  servitude  opposed  to 
Christian  liberty  should  be  permitted.  7.  We  also,  in  a 
most  Christian  manner,  beseech  our  teacher  to  testify,  by 
a  public  writing,  that  his  views  in  regard  to  indifferent 
matters,  and  the  necessity  of  good  works  to  salvation,  agree 
with  the  Confessions  of  our  Churches  ;  and  8.  If  one  of  the 
parties  should  be  suspected  of  secretly  adhering  to  some 
errors,  an  explanation  should  be  required." 

Melanchthon  was  at  first  highly  displeased  with  these 
articles,  but  on  the  following  day  he  replied  as  follows : 
"  For  thirty  years  I  have  labored  not  a  little  in  these 
churches,  in  teaching,  developing  truths,  in  daily  judg- 
ments, conferences,  and  in  treacherous  conflicts.  And  it 
would  have  been  very  becoming  in  you  to  spare  and  pity 
me.  But  now,  that  which  the  worthy  Jacob  Sturm  pro- 
phesied to  me  has  come  to  pass ;  for  when  he,  together 
with  some  other  friends,  accompanied  me  a  part  of  the  way 
when  I  left  Ratisbon,  and  I  said  to  him,  that  we  would  not 
see  each  other  again  in  this  world,  he  replied :  '  We  shall 
still  come  to  you  some  day  to  crucify  you.'  Articles  are  laid 
before  me,  in  which  I  am  not  only  required  to  strangle  my- 
self, but  very  many  of  my  friends.  You  spare  Flacius.  You 
know  yourselves  what  intimate  friendship  subsisted  between 
some  of  you  and  myself.  And  on  this  account,  I  am  so 
much  the  more  surprised  to  see  you  treat  me  so  harshly. 
If  I  do  not  agree  to  your  articles,  you  will  excite  your 


DOCTKINAL  CONTROVERSIES,  ETC.   295 


party  against  me ;  but  if  I  do  agree,  many  in  our  cliurclies 
will  complain  of  me  that  I  have  given  them  cause  for  of- 
fence. There  is,  consequently,  danger  on  both  sides,  and 
it  would  have  been  better  to  negotiate  with  many  concern- 
ing this."  He  agreed  to  the  fii'st  two  articles ;  but  to  the 
third  he  wished  to  add,  that,  although  new  obedience  is 
needful  according  to  the  law  of  God,  and  Christ  did  not 
suffer  in  order  that  we  should  abide  in  sin  and  death,  yet 
the  expression,  good  works  are  necessary  to  salvation, 
should  not  be  employed.  His  writings  were  opened  to  the 
eyes  of  the  whole  world.  "  I  accept  the  fourth,  fifth,  and 
sixth  articles,  although  they  accuse  us  very  much,  as  I 
would  rather  receive  a  blow  than  oppose  harmony.  As 
far  as  the  seventh  article  is  concerned,  there  is  no  neces- 
sity for  a  new  publication,  for  every  one  is  able  to  learn 
from  my  writings  what  I  think  of  indifferent  things."  He 
concluded  by  entreating  them  not  to  oppose  him  at  once, 
and  that  they  should  follow  their  own  judgment  rather 
than  Flacius.  Flacius  was  not  satisfied  with  this  reply, 
which  was  brought  to  Coswig  by  the  mediators,  and  they 
returned  to  Wittenberg;  with  several  additions  to  the 
articles. 

Melanchthon  thanked  them  for  their  trouble,  and  said 
that  he  hoped  they  had  now  learned  to  know  him  as  a  man 
inclined  to  peace.  "I  shall,  with  God's  help,  abide  by  the 
general  Confession  of  these  chm-ches,  and  shall  not  sow 
discord.  I  have  always  honored  you  as  pious  teachers  of 
the  Church,  and  I  love  you  with  all  my  heart.  I  replied 
to  the  articles  you  laid  before  me,  so  that  I  might  not 
appear  anxious  to  fly  from  the  light,  and  unwilling  to  bring 
about  harmony.  And  this  shall  be  my  last  answer.  If 
you  are  not  satisfied  with  it,  I  appeal  to  the  judgment  of 
the  Church."     He  adhered  to  his  previous  declaration, 


296  LIFE    OF    MELANCnTHON. 

merely  in  other  words.  The  mediators  departed,  without 
having  effected  their  object ;  but  Flacius  would  not  yield. 
This  conflict  between  Melanchthon  and  Flacius  had  also 
attracted  the  attention  of  Duke  John  Albert,  of  Meck- 
lenburg; and  he  felt  himself  called  upon  to  attempt  to 
bring  about  a  reconciliation.  He  therefore  sent  Venetus, 
of  Rostock,  and  his  counsellor,  Mylius,  to  Wittenberg, 
with  proposals  of  peace.  These  proposals  were  composed 
in  the  spirit  of  those  of  Magdeburg.  When  the  envoys 
arrived  in  Wittenberg,  about  February  20th,  they  did  not 
meet  Philip,  who  was  then  on  a  journey  to  Dessau  and 
Leipzig.  When  he  had  returned,  heard  their  wishes,  and 
saw  the  proposals,  he  replied  very  briefly,  that  Flacius 
entertained  many  errors  ;  that  the  prince  was  ungracious ; 
they  sought  to  ruin  him  (Melanchthon) ;  and  that  he  would 
not  condemn  any  of  those  who  had  been  present  at  the 
debates  concerning  indiff"erent  things,  Avho  are  now  dead. 
He  expressed  himself  to  this  efiect,  and  promised  to  present 
his  reply  on  the  following  day.  He  retained  the  proposi- 
tions, and  examined  them  carefully. 

On  the  following  day  he  came,  accompanied  by  his  son- 
in-law  Peucer.  His  answer  was  a  very  short  one ;  and 
when  the  envoys  requested  him  to  prepare  better  proposi- 
tions, he  refused  to  do  so,  in  a  passionate  manner,  and** 
said :  "If  you  wish  to  crush  me,  do  so ;  for  this  is  the 
general  lot  of  peace-makers.  I  commend  myself  to  God." 
And  Peucer  also  added:  "You  shall  not  in  future  trouble 
my  father-in-law  any  more  with  such  disputes."  And  with 
this  they  were  dismissed.  The  envoys  returned  to  Magde- 
burg, without  having  gained  their  purpose,  in  order  to  con- 
sult with  Flacius  and  Wigand.  Flacius  was  called  to  Jena 
in  April,  1557,  where  the  Gymnasium  had  been  raised  into 
an  University. 


THE    RELIGIOUS    CONFERENCE    AT    WORMS.  297 


CHAPTER  XXXIII. 

THE   TwELIGIOUS   CONFERENCE   AT   WORMS. 

In  the  spring  of  1557,  lie  woukl  have  had  an  excellent 
oppoi'tunitj  to  get  rid  of  the  Flacians,  for  the  Elector  of 
the  Palatinate  called  him  to  the  University  of  Heidelberg. 
"  However,  I  have  not  jet  come  to  any  conclusion  in 
regard  to  my  removal,"  he  wrote  to  Languentius  from 
Leipzig,  "because  I  must  first  learn  the  sentiments  of  the 
Court."  He  wrote  to  Camerarius :  "  I  wrote  this  letter 
on  the  31st  of  March,  on  Avhich  day,  420  years  after 
Christ,  Jerome  died  in  his  91st  year,  in  the  town  of  Beth- 
lehem, whither  be  had  fled  from  the  rage  of  his  intriguing 
enemies.  I  would  already  have  fled  to  those  solitudes,  if  I 
had  no  family."  But  the  Court  would  not  permit  him  to 
go,  and  he  remained.  He  was  very  much  afraid  of  a  jour- 
ney to  Denmark,  whither  the  Elector  wished  to  take  him, 
because  the  king  intended  to  assemble  a  number  of  Theo- 
logians, to  discuss  the  sacramental  controversy.  Some 
one  had  told  his  father,  60  years  before,  that  Philip  would 
be  shipwrecked  on  the  Baltic  Sea,  and  this  sea  he  was  now 
to  cross.  But  no  doubt  he  also  dreaded  a  Conference 
where  the  subject  of  the  Lord's  Supper  was  to  be  discussed. 
A  pastor  of  that  place  had  spilt  some  wine,  of  which  Me- 
lanchthon  sarcastically  remarked,  "What  a  misfortune  !" 
However,  this  journey  was '  not  undertaken ;  but  another 
took  its  place.  He  wrote  to  Camerarius :  "  The  Court 
"would  now  prefer  it,  if  I  should  go  to  the  Rhine.     But  we 


298  LIFE    OF    MELANCIITHON. 

shall  remain  here  until  new  letters  from  Court  order  us  to 
go,  which  is  not  at  all  disagreeable  to  me,  because  I  look 
upon  my  stay  here  as  a  blessing."  At  last  the  orders 
arrived.  He  bade  his  hearers  farewell  on  the  14th  of 
August,  in  the  following  words :  "I  will  not  deliver  any 
lectures  to-day,  because  many  poor  students  ask  for  letters 
of  recommendation  about  the  time  of  our  departure.  But 
I  beseech  the  Son  of  God,  our  Lord  Jesus  Christ,  who  has 
said,  '  I  am  the  vine,  ye  are  the  branches,"  that  he  would 
guide  us.  And  I  also  conjure  you,  for  the  Lord's  sake,  to 
commend  yourselves  and  us  to  him  in  devout  prayers,  and 
that  you  may  become  an  ornament  of  the  Church  by  your 
becoming  conduct." 

Accompanied  by  his  son-in-law  Peucer,  by  Eber,  and 
several  others,  he  departed  for  AYorms.  They  travelled  by 
way  of  Schulpforte  and  Erfurt,  to  Frankfort.  They 
arrived  there  on  the  26th  of  August,  and  here  learned,  to 
their  great  sorrow,  that  Schnepf,  Strigel,  Stossel,  and  the 
Counsellor  Monner,  of  Weimar,  were  earnestly  engaged  in 
Worms,  in  urging  a  condemnation  of  all  the  errors  which 
had  been  introduced.  They  intended  this  for  Melanchthon 
particularly.  lie  at  this  time  wrote  to  Camerarius : 
"Many  sorrows  are  troubling  me,  partly  the  cruelty  of  my 
foes,  and  also  the  misfortunes  of  my  son,  who,  although  he 
is  still  alive,  is  suffering  great  bodily  and  mental  debility." 
On  the  28th  of  August,  they  arrived  in  Worms.  The 
Theologians  were  filled  Avith  joy  when  they  again  beheld 
the  countenance  of  the  aged  and  venerable  Melanchthon. 
One  of  his  enemies,  the  before-mentioned  Monner,  thus 
wrote  to  Flaeius  about  this :  "  All  our  Theologians  here 
received  him  in  the  most  honorable  manner,  and  adore  him 
almost  like  a  deity.  When  we  came  out  of  Church  three 
days  ago,  all  greeted  him  as  their  instructor,  but  I  stood 


THE    RELIGIOUS    CONFEREXCE    AT    AYORMS.  299 

aloof.  "VVlien  he  saw  me,  he  said,  rather  coldly,  '  Doctor !' 
and  slightly  touched  my  hand.  He  immediately  turned  away 
from  me,  and  departed  to  his  lodgings,  accompanied  by  a 
large  number  of  persons.  I  and  Martin  Stossel  immediately 
went  to  our  own.  His  heart  seems  to  be  entirely  estranged 
from  me.  But  I  do  not  care  the  least  for  this,  and  I 
believe  that  we  should  not  seek  the  friendship  of  persons 
who  pollute  the  pure  doctrine,  yea,  I  rather  believe  we 
should  fly  from  them,  in  obedience  to  the  passage :  '  If 
there  come  any  unto  you,  and  bring  not  this  doctrine, 
receive  him  not  into  your  house,  neither  bid  him  God 
speed.' " 

This  Basilius  Monner,  together  with  his  Weimarian 
friends,  endeavored  to  persuade  the  Theologians  to  con- 
demn Adiaphorism,  Maiorism,  Osiandrism,  and  Zwinglian- 
ism,  before  the  opening  of  the  Religious  Conference. 
"For,"  as  Eber  MTote,  "these,  in  their  judgment,  are  the 
only  heresies  in  Europe  which  ought  to  be  destroyed  root 
and  branch."  Flacius,  by  his  letters,  also  incited  his 
Weimarian  friends  to  insist  upon  this.  Besides  this,  their 
instructions  required  the  same.  On  the  5th  of  September, 
the  Theologians  of  the  Augsburg  Confession  met,  for  the 
first  time,  in  the  town-hall.  Here  Monner  rose  up,  and 
declared  that  their  instructions  enjoined  it  upon  him  and 
his  colleagues  to  insist,  first  of  all,  upon  a  condemnation 
of  errors,  so  that  they  could  then  oppose  the  Papists  even 
as  one  man.  Schnepf  also  arose,  and  declared  that  if  this 
should  not  be  done,  they  would  not  have  anything  further 
to  do  with  the  Conference.  But  let  us  hear  what  Melanch- 
thon  says  of  this,  in  a  letter  to  Prince  Joachim,  of  Anhalt, 
of  September  6th :  "  The  first  act  was  an  accusation 
against  myself,  taken  almost  word  for  word  from  the  libels 
of  Flacius,  and  brought  forward  by  Schnepf.     I  briefly 


300  LIFE    OF    MELANCHTIION. 

replied  to  tliem,  that  "wc  nil  agreed  in  doctrine,  because  "we 
all  adopted  the  Augsburg  Confession,  together  with  its 
Apology,  and  Luther's  Confession,  which  he  wrote  prior  to 
the  Council  of  Mantua.  I  also  spoke  a  little  of  my  views, 
that  I  believed  it  would  be  better  to  retain  the  order  of 
festivals,  and  other  usages,  which  were  not  sinful  in  them- 
selves, than  to  leave  the  churches ;  I  appealed  to  the  opi- 
nions of  the  other  persons  who  were  present,  and  added, 
that  it  would  give  me  very  great  pleasure  if  I  would  be 
entirely  excluded  from  the  deliberations  of  this  Conference. 
The  envoys  of  the  princes  fully  agreed  with  me,  and  ad- 
monished the  accusers  to  lay  their  private  disputes  to  one 
side,  and  to  unite  in  a  general  deliberation  how  the  enemy 
should  be  refuted.  This  was  done  yesterday.  I  do  not 
know,  as  yet,  what  my  accusers  propose  to  do  further.  I 
bear  these  calumnies  with  equanimity.  I  wrote  the  Con- 
fession and  the  Apology,  which  they  constantly  quote ; 
and  now  they  are  debating  how  they  shall  get  rid  of  their 
author.  However,  I  trust  that,  with  God's  help,  I  have 
been  able  to  be  of  some  use  to  students.  I  would  much 
rather  always  engage  in  this  work,  than  quarrel  in  such 
conferences,  in  which  I  have  witnessed  and  experienced 
many  deplorable  conflicts." 

The  majority  insisted  upon  leaving  particular  condem- 
nations for  the  present,  until  the  articles  referred  to  should 
come  up  during  the  regular  course  of  debate.  The  pro- 
testation of  the  Weimarians  was  not  entered  upon  the 
minutes,  but  they  succeeded  in  having  it  received  as  their 
personal  conviction,  by  the  envoys  of  the  princes.  Julius 
VON  Pflug  was  elected  President  of  the  Conference,  and 
called  the  speakers  of  both  sides  together  on  the  11th  of 
September,  to  open  the  discussion,  l^elanchthon  wrote : 
"According  to  the  custom  of  orators,  he  spoke  of  the  evils 


THE    RELIGIOUS   CONFERENCE   AT   WORMS.  301 

produced  by  discord,  in  his  address.  Sidonius  replied,  and 
I  succeeded  him.  I  mentioned  some  reasons  why  we  were 
obliged  to  differ  from  our  opponents.  Our  friends  are  all 
one  in  their  Confession.  The  Weimarians,  and  they  alone, 
had  demanded  some  condemnations." 

But  soon  violent  contentions  arose,  especially  in  regard 
to  the  source  of  knowledge.  The  Catholics  insisted  upon 
the  continual  agreement  of  the  Church,  but  the  Protestants 
would  not  suifer  any  other  authority  than  the  Bible  and 
the  most  ancient  confessions.  Original  Sin  elicited  a  still 
more  excited  debate.  The  cunning  Bishop  Sidonius  of 
Merseburg  made  these  contentions  a  desirable  excuse  for 
breaking  up  the  conference.  He  knew  the  two  Protestant 
parties,  and  imitated  those,  as  Melanchthon  says,  who  wish 
to  drive  the  bees  from  their  hives :  smoke  is  blown  in  for 
this  purpose.  "  So  they  are  seeking  plans  to  divide  us, 
and  to  break  up  the  conference.  I  have  observed  all  along 
tliat  our  opponents  neither  desire  the  truth  nor  union." 
This  was  written  to  Matthesius,  September  29th. 

On  the  2d  of  October,  he  made  the  following  report  to 
the  Elector  Augustus :  "  By  the  grace  of  God,  our  side 
made  a  very  good  beginning.  But  afterwards  the  cunning 
Papists  insisted  upon  knowing  Avhether  we  were  all  of  one 
and  the  same  opinion.  I  replied  repeatedly  in  the  public 
assemblies,  that  we  all  agreed  in  the  Confession.  But  now 
the  Weimarians  presented  their  condemnations,  and  be- 
cause they  saw  that  they  could  not  keep  pace  with  the 
other  Protestants,  they  departed  in  the  beginning  of  Octo- 
ber, declaring  that  they  had  been  excluded  from  the  Con- 
ference. The  other  Theologians  wished  to  continue,  while 
the  Catholics  rejoiced  at  this  rupture,  and  said  that  they 
did  not  know  who  were  the  true  adherents  of  the  Augsburg 
Confession.  The  President  Pflug  postponed  the  sessions 
2G 


302  LIFE     OF    MELANCIITIION. 

until  the  King  should  decide  the  matter."  He  wrote  to 
Mcatthesius,  October  3d:  "I  very  much  doubt  whether  this 
debate,  which  has  been  commenced  between  us  and  our 
opponents,  will  be  continued.  Everything  seems  to  be 
arranged  in  such  a  manner  on  both  sides,  that  the  whole 
matter  Avill  be  brought  to  a  conclusion.  I  earnestly  long 
for  the  society  of  my  family,  and  would  rather  repeat 
prayers  with  my  beloved  sons  and  daughters  than  con- 
tinue to  contend  with  these  venomous  sophists.  However, 
I  shall  not  leave  here  until  we  are  officially  dismissed." 

While  Melanchthon  was  thus  expressing  so  great  a 
desire  to  behold  his  family,  a  change  Avas  about  to  take 
place  in  his  house  at  Wittenberg,  which  caused  him  great 
sorrow  and  many  bitter  tears.  His  wife  was  taken  ill  on 
the  27th  of  September.  She  had  a  presentiment  of  her 
approaching  end,  received  the  Lord's  Supper,  and  as  she 
was  now  confined  to  her  bed,  prayed  to  God  that  he  might 
grant  her  patience.  And  this  her  prayer  was  heard.  Not 
a  word  of  impatience  passed  her  lips,  and  it  Avas  easy  to 
see  that  she  was  perfectly  prepared  to  die.  An  old  ac- 
count says :  "  In  such  obedience  to  God,  and  Avith  frequent 
prayer  to  the  Son  of  God,  she  fell  asleep  in  Christ ;  and 
so  peacefully,  that  those  present  could  scarcely  perceive 
the  moment  of  her  death."  She  died  at  three  o'clock  in 
the  morning  of  the  11th  of  October.  At  the  time  of  her 
death,  Melanchthon  A\'as  in  Heidelberg,  whither  he  had 
been  called  by  the  Elector  Otto  Henry,  in  order  to  assist 
Micyllus  in  improA'ing  the  University  of  that  place.  He 
spent  some  very  happy  days  here,  as  he  was  not  only  re- 
ceiving honorable  attentions  from  the  Prince  and  the 
learned,  but  also  enjoyed  the  opportunity  of  embracing  his 
beloved  brother  George.  And  now  his  friend  Camerarius 
also  arrived.     He  saw  his  happiness,  but  had  come  to  dis- 


THE   RELIGIOUS   COXFEREXCE   AT   "WORMS.  303 

turb  it ;  for  he  had  been  commissioned  by  the  University 
of  Wittenberg  to  bear  the  sad  tidings  to  Mehanchthon. 
"While  they  were  Avalking  in  the  garden  of  the  Elector  on 
the  following  morning,  Camerarius  discharged  this  melan- 
choly duty.  Melanchthon  heard  him  calmly,  raised  his 
eyes  to  heaven,  and  exclaimed :  "  Fare  thee  well,  I  will 
soon  follow  thee  !"  And  he  then  began  to  speak  of  the 
troubles  of  the  Church,  and  the  troubled  times  that  were 
to  be  expected  ;  but  his  sorrow  for  the  loss  of  his  wife  would 
still  return.  He  wrote  an  affectionate  letter  to  his  nephew 
Sigismund,  who  was  staying  at  Wittenberg  at  the  time,  in 
which  he  expresses  his  anguish  at  the  departure  of  his  be- 
loved wife,  and  calls  upon  him  to  act  the  part  of  a  father 
in  his  family.  To  the  letter  of  sympathy  from  the  Uni- 
versity, which  Camerarius  had  brought,  he  replied  on  the 
31st  of  October:  "That  he  was  seeking  all  possible  grounds 
for  consolation ;  but  notwithstanding  all  this,  my  love  to 
her  and  her  daughters  always  comes  upon  me  again  with 
such  force  that  I  am  almost  overcome."  He  returns  his 
hearty  thanks  for  the  attentions  of  the  University,  and 
closes  thus  :  "  If  I  am  to  live  any  longer,  I  would  not  wish 
to  live  in  any  place  but  with  you,  whose  virtues,  sincerity, 
and  faithfulness  I  value  so  highly.  And  I  also  love  our 
well-deserving  University,  which  God  has  hitherto  pro- 
tected against  wicked  attacks  and  the  ra<ze  of  cunning 
men.     I  call  upon  him  to  guide  and  protect  it  for  ever." 

He  returned  to  W'orms,  and  remained  through  the 
greater  part  of  November,  without  being  particularly  en- 
casred.  He  wrote  to  Hardenbcrcr  on  the  14th  of  Novem- 
her  that  he  had  very  little  to  write  about,  "because,  after 
our  colleagues  departed,  leaving  their  condemnations  be- 
hind them,  our  enemies  felt  themselves  obliged  to  embrace 


304  LIFE     OF    MELANCIITIION. 

this  opportunity  for  breaking  off  tlie  conferences.  On 
this  account  there  are  no  meetings  at  the  present  time. 
You  no  doubt  hear  that  the  whole  of  Saxony  is  celebrating 
triumphs,  because  of  the  beautiful  condemnations  which 
emanate  from  the  judgment-seat  of  Amsdorf.  I  pray  God 
to  deliver  me  from  those  sophists."  He  also  wrote  to  his 
friend  Mordeisen :  "If  you  will  permit  me  to  live  in  an- 
other place,  I  shall  reply  truly  and  effectually  to  those 
ignorant  intriguers,  and  for  the  good  of  the  church.  If 
the  discussion  of  doctrine  is  to  be  continued,  I  hope  that  a 
truly  Christian  harmony  will  prevail  among  our  colleagues 
who  are  still  present." 

During  this  time,  and  at  the  instance  of  the  Elector 
Frederick  and  Duke  Christopher,  he  prepared  a  formula, 
in  Avhich  he  shows  himself  to  bo  very  yielding.  He  in  this 
expresses  himself  against  the  fanatics,  Servetus,  Schwenk- 
fold,  and  the  Anabaptists,  in  the  strongest  terms.  In  the 
article  on  justification  he  adhered  to  the  word  "a/one,"  in 
retaining  the  proposition :  "  That  we  are  justified  before 
God  by  Faith  alone"  Faith  must  always  be  founded  upon 
the  merits  of  the  Mediator.  Against  the  Antinomians, 
(enemies  of  the  law,)  he  insists  upon  the  proposition :  "  New 
obedience  is  necessary,  because  the  rational  creature  must 
obey  God."  He  rejects  the  proposition  that  good  works 
are  necessary  unto  salvation,  because  this  implied  merit, 
and  obscures  the  consolation  of  the  Gospel ;  and  he  only 
retains  the  expression :  "  Good  works  are  necessary,  be- 
cause man  owes  obedience  according  to  the  commandment 
of  God."  He  adheres  to  the  Augsburg  Confession  and 
tlie  Apology,  in  the  doctrine  of  the  Lord's  Suj^per.  He 
rejects  transubstantiation,  and  the  local  inclusion  of  the 
body  and  the  blood,  which  was  unknown  to  the  ancients ; 


THE   RELIGIOUS   CONFERENCE   AT  WORMS.  305 

he  also  rejects  Z-winglianism,  which  merely  recognizes 
signs,  and  says,  that  "  Christ  is  truly  and  essentially  pre- 
sent, making  us  members  of  his  body,  applying  his  grace 
to  us,  and  will  prove  himself  powerful  in  us."  In  regard 
to  indifferent  things,  he  appeals  to  the  Confessions,  and 
does  not  Avish  to  see  the  churches,  who  have  the  Gospel, 
disturbed  by  any  new  changes.  But  if  others  discover 
other  misdeeds  under  this  name,  we  will  leave  it  to  the 
decision  of  a  Synod. 

This  form  of  agreement  met  with  the  approbation  of  the 
Theologians ;  the  Wirtembergers  being  the  only  ones  who 
made  some  objections  on  account  of  Osiander's  position  in 
the  doctrine  of  Justification.  Melanchthon  was  in  the 
meantime  awaiting  the  royal  decision  as  to  the  Conference, 
in  order  to  discuss  the  various  points  at  the  proper  place. 
At  last  Ferdinand  decided  that  the  Conference,  already 
commenced,  should  be  continued.  The  Catholics  now 
urged  the  recall  of  the  Saxon  Theologians,  which  was  op- 
posed by  the  others.  Therefore  the  President  adjourned 
the  Conference,  with  the  intention  that  it  should  be  con- 
tinued at  the  next  diet.  Melanchthon  and  his  friends  pre- 
sented a  declaration,  in  which  they  stated  that  they  were 
not  to  blame  in  this  matter,  and  were  true  adherents  of 
the  Augsburg  Confession.  This  declaration  was  prepared 
on  the  1st  of  December.  On  the  6th  of  December,  he 
departed  with  his  companions,  filled  with  the  saddest  feel- 
ings, which  he  thus  expresses  in  a  letter  to  Hardenberg, 
December  26th :  "  Although  many  friends,  prudent  men 
on  the  banks  of  the  Rhine,  dissuaded  me  from  returning 
to  the  Elbe,  I  have  nevertheless  returned ;  perhaps  it  is  my 
destiny,  and  perhaps  it  is  because  I  must  bestow  the  little 
I  possess  upon  my  heirs,  after  the  death  of  my  wife.  But 
26* 


306  LIFE    OF    MELANCHTHON. 

I  expect  a  new  banishment As  soon  as  the  times  be- 
come more  propitious,  I  have  resolved  to  consult  with  you, 
unless  I  am  forced  to  leave  before  that  time.  Perhaps 
death  will  soon  conduct  me  to  a  more  peaceful  church.  .  .  . 
And  truly !  I  feel  an  earnest  longing  for  the  wisdom  of 
that  heavenly  school,  and  hope  for  that,  when  we  shall  see 
those  things  we  particularly  desire  to  understand,  with  our 
own  eyes.  My  enemies  have  already  circulated  the  report 
that  they  will  drive  me  out  of  entire  Germany.  They  be- 
lieve that  they  have  so  much  power.  If  it  pleases  God,  I 
am  willing  not  only  to  leave  Germany,  but  even  this  life." 
The  Conference  therefore  did  not  terminate  well.  The 
strict  Lutherans  blamed  Melanchthon  and  his  adherents 
fur  this,  and  called  them  "holy  Pharisees;"  the  moderate 
Protestants  charged  the  breaking  up  of  the  Conference 
upon  the  Catholics  ;  while  the  Catholics,  full  of  delight  at 
the  misfortunes  of  their  enemies,  labored  to  convince  the 
whole  world  of  the  state  of  discord  in  the  Protestant  camp, 
and  showed  that  it  must  of  necessity  come  to  this. 


THE    LAST    YEARS    OF  HIS    LIFE,   ETC.       307 


CHAPTER  XXXIV. 

THE  LAST  YEARS  OF  HIS  LIFE  REAL  YEARS  OF  SORROW. 

The  hostility  existing  between  the  stricter  and  more 
moderate  Lutherans  for  the  few  last  years,  increased  more 
and  more,  notwithstanding  all  efforts  to  the  contrary,  made 
by  the  well-known  Duke  Christopher,  the  Elector  of  the 
Palatinate,  and  the  Landgrave  of  Hesse.  "When  the  Elector 
Augustus,  the  Elector  Joachim  IL,  and  Duke  Henry  of 
Brunswick,  met  in  Leipzig,  February,  1558,  to  consult  as 
to  the  plan  of  transferring  the  Imperial  Crown  to  King 
Ferdinand  at  the  next  Convention  at  Frankfort,  they  also 
spoke  of  the  divisions  in  the  Evangelical  Church.  Me- 
lanchthon  received  an  invitation,  during  the  month  of 
February,  to  come  to  Dresden,  in  order  to  present  his 
views  in  regard  to  this  subject.  He  began  to  write  a  de- 
claration, "but  sorrow  interrupted  this  work,"  he  says. 
He  thus  writes  to  prince  Joachim  of  Anhalt,  in  reference 
to  the  occasion  of  this  work :  "  The  Elector  of  the  Pala- 
tinate and  the  Duke  of  Wurtemberg,  have  frequently  re- 
quested our  Churches  to  hold  a  Synod.  When  asked 
concerning  this,  I  rei:)lied,  that  it  would  not  be  possible  to 
call  a  Synod,  until  the  princes  had  agreed,  not  only  upon 
resolutions,  but  also  upon  their  Confession,  and  had  dis- 
cussed this  matter  with  believing  and  learned  men.  I 
therefore  received  orders  to  prepare  an  opinion  concerning 


308  LIFE     OF    MELANCIITHON. 

certain  controverted  points,  and  to  forward  it,  as  soon  as 
possible,  to  the  banks  of  the  Main.  I  shall  send  or  bring 
this  document  as  soon  as  possible,  for  I  am  anxious  to  hear 
your  Ilighness's  opinion  in  regard  to  these  propositions 
■which  I  have  written  down." 

At  last  this  document  was  completed,  and  appeared  by 
the  title :  "  Opinion  delivered  by  Philip  Melanchthon, 
concerning  a  Synod  of  all  the  Electors,  Princes  and  States, 
adhering  to  the  Augsburg  Confession."  He  declares  in 
the  beginning  of  this,  that  he  would  like  to  hear  the  judg- 
ment of  Christian  princes  and  men ;  and  that  he  did  not 
dread  a  Synod  on  account  of  Flacius  and  his  party.  Al- 
though they  condemned  laim,  he  was  satisfied,  and  had  no 
desire  of  being  with  them,  because  they  did  not  seek  the 
glory  of  God.  It  would  not  be  necessary  to  convene  a 
Synod  on  account  of  the  outcry  raised  by  Flacius ;  "  for 
I  have  maintained  silence  hitherto,  and  am  prepared  to 
remove  from  this  country,  if  it  is  desired.  I  refer  to  this, 
in  order  that  no  one  may  think  I  am  dissuading  from  the 
holding  of  this  Synod,  because  I  fear  that  I  might  be  con- 
demned or  banished." 

He  says  further  :  "  Several  Electors  and  Princes  wish 
all  the  adherents  of  the  Confession  to  hold  a  General 
Synod.  Now  I  have  always  entertained  the  opinion  that 
no  such  Synod  should  be  called,  until  all  the  Electors  and 
Princes  are  perfectly  agreed,  not  only  upon  what  they  in- 
tend to  propose,  but  what  they  finally  intend  to  resolve 
and  abide  by."  Unless  this  should  be  done,  it  would  only 
end  in  greater  dissensions.  In  regard  to  images  in  the 
churches,  and  the  abjuration  by  other  persons  in  baptism, 
it  would  be  well  to  exercise  patience  in  these  customs.  In 
regard  to  Free  will,  a  very  important  point  of  dispute,  he 
maintained  the  following :  —  It  i8  not  right  to  assert  that 


THE    LAST    YEARS    OF   HIS    LIFE,    ETC.        309 

man  is  like  a  block,  and  remains  passive  both  in  evil  and  in 
good  works,  even  if  it  is  said  that  the  will  is  passive  in  good 
works.  "  It  is  indeed  true,  that  God  performs  much  won- 
derful illumination,  and  great  deeds  in  conversion,  and  in 
the  entire  life  of  the  saints,  which  the  human  will  merely 
receives ;  but  nevertheless  we  must  teach  that  we  must  re- 
gard the  word  of  God  in  all  our  afflictions,  in  order  that 
we  may  strengthen  ourselves  by  this,  and  at  the  same  time 
pray  God  for  help.  For  God  works  by  his  word.  Man  is 
not  to  rest  in  unbelief,  and  to  think  that  he  will  wait,  that 
he  will  be  drawn  to  God  against  his  own  will,  by  some 
strange  Anabaptist  vision  and  miracle." 

He  appeals  to  Luther,  and  denies  the  "poisonous"  con- 
clusion, as  if  by  this  man  obtained  some  merits.  It  would 
be  well  to  hear  the  opinion  of  sensible  persons  in  a  Synod 
in  regard  to  this  matter.  We  are  already  familiar  with 
his  opinion  of  Osiander's  doctrine,  in  which  he  properly 
makes  a  distinction  between  Justification  and  Sanctifica- 
tion ;  he  expresses  his  belief  that  uniformity  might  easily 
be  restored  in  this  matter.  In  the  third  article,  of  the 
Sacrament  of  the  body  and  hlood  of  Christ,  he  speaks  of 
transubstantiation  as  idolatry,  and  regrets  that  Protestants 
too  entertain  such  or  similar  views,  "just  as  an  ass  of 
Erfurt  wrote  to  me  lately,  that  the  little  pieces  which  fall 
upon  the  ground  arc  also  the  body  of  Christ,  and  should 
be  worshipped."  He  rejects  the  doctrine  of  the  Bremen 
ministers,  that  the  bread  is  the  essential  body  of  Christ, 
and  the  wine  the  essential  blood  of  Christ ;  and  the  opinion 
of  Westphal  in  Hamburg,  that  the  body  of  Christ  is  pre- 
sent everywhere,  in  stone  and  in  wood.  He  fears  that  a 
Synod  might  produce  great  divisions ;  yet  he  expresses  his 
views  as  follows :  First,  nothing  is  sacrament  except  the 
instituted  use.    This  had  already  greatly  disturbed  Eck  in 


310  LIFE    OF    MELANCHTHON. 

Ratisbon,  so  that  lie  became  drunk  and  quite  unwell.  lie 
tlien  confesses  that  the  Son  of  God  is  thus  truly  and  essen- 
tially present;  that  when  Ave  participate  of  the  Lord's 
Supper,  he  gives  us  his  body  and  blood  with  the  bread  and 
wine.  He  rejects  Zwingli's  doctrine,  that  it  is  a  mere  out- 
ward sign,  and  that  Christ  is  not  essentially  present.  He 
proceeds  to  protest  against  the  proposition  :  "  Good  works 
are  necessary  to  salvation;"  and  also  against  the  Antino- 
mians,  concerning  which  points  we  have  already  refeiTcd 
to  his  views. 

We  are  also  familiar  with  his  views  of  the  Adiaphora,  or 
indifferent  things.  He  offers  to  accept  the  decision  of  a 
Synod  in  this,  "whether  it  affects  me  gently  or  ungently." 
In  the  article  on  Matrimonial  matters,  he  speaks  of  Con- 
sistories, and  advises  that  these  be  arranged  like  those  in 
Electoral  Saxony,  where  these  form  and  execute  decisions. 
He  once  more  requests  a  serious  consideration  whether  a 
Synod  should  be  held,  "  because  we  have  reason  to  fear 
that  it  will  cause  still  greater  divisions."  But  if  it  should 
be  resolved  upon  to  assemble  one,  the  opinions  of  all  the 
learned  should  be  listened  to  in  a  friendly  conference,  and 
if  they  agree,  resolutions  should  be  passed  and  subscribed. 
But  in  case  of  disagreement,  the  opinion  of  all  should  be 
heard,  and  the  resolutions  passed  according  to  the  truth, 
"let  it  please  or  displease  whom  it  Avill." 

At  the  Convention  at  Frankfort,  held  in  the  beo;inninfr 
of  March,  1558,  Ferdinand  the  First  received  the  crown 
of  the  German  Empire.  He  pledged  himself  to  preserve 
religious  and  civil  peace,  "  continually  and  firmly."  His 
brother,  the  Emperor  Charles  V.,  had  retired  to  a  small 
residence  by  the  side  of  the  convent  of  St.  Just,  belonging 
to  the  monks  of  the  Order  of  St.  Jerome,  near  to  Placen- 
tia,  in  Spain,  in  the  month  of  September,  1556.    He  lived 


THE    LAST    YEARS    OF    HIS    LIFE,    ETC.      311 

here  for  two  years,  engaged  in  earnest  meditations  upon 
the  vanity  of  all  earthly  things,  and  in  the  expiation  of  his 
sins.     It  is  said  that  he  regretted  not  having  acted  more 
severely  against  the  Protestants ;  and  he  died  in  Septem- 
ber,  1558,   praying   for   the    unity    of  the    Church.     In 
Frankfort,  whither  other  princes  had  also  been  invited, 
besides  the  Protestant  Electors,  it  was  resolved  to  restore 
harmony  between  the  contending  parties  in  the  Evangelical 
Church,     This  was  to  be  promoted  by  a  treatise  prepared 
by  Melanchthon,  which  has  become  known  as  the  Recess 
of  Franlcfort.     There  were  four  principal  points  of  dis- 
pute.    TliQ  first  referred  to  justification,  and  makes  a  dis- 
tinction between  justification    and    sanctification.     "  This 
consolation  is  continually  to  be  remembered  in  this  life, 
that  a  man  is  just,  that  is,  pleasing  to  God,  and  a  recipient 
of  forgiveness  of  sins,  not  on  account  of  newness  (the  new 
life),  but  by  faith  in  Christ,  and  his  merits  alone,  through 
mercy,  for  the  sake  of  the  Lord  Jesus  Christ."    The  second 
article  speaks  of  the  proposition,  good  works  are  necessary 
to  salvation.     Although  it  is  true  that  the  netv  obedience 
of  the  justified  is  necessary,  according  to  the  commandment 
of  God,  yet  it  ought  not  to  be  said  that  it  is  necessary  to 
salvation,  because  the  doctrine  of  grace  would  be  obscured 
by  this.     The  third  article,  of  the  true  sacrament  of  the 
body  and  blood   of  the  Lord  Jesus  Christ,  declares    its 
agreement  with  the  Augsburg  Confession,  namely,  "  that 
the  Lord  Jesus  Christ  is  truly,  in  a  living  manner,  and 
essentially  present  in  this    his    ordinance    of  the  Lord's 
Supper ;  that  he  has  also  given  his  body  and  blood  to  be 
received  by  us  Christians,  Avith  the  bread  and  wine  thus 
ordained  by  him,  and  that  he  bears  testimony  by  this,  that 
we  are  his  members,  that  he  appropriates  himself  and  his 
promise  to  us,  and  works  within  us."     ^hQ  fourth  article, 


312  LIFE    OF    MELANCHTIION. 

of  AdiapJiora,  or  indifferent  ceremonies  in  the  Churchy 
declares  that  these  may  be  observed  or  neglected ;  and  if 
the  true  Christian  doctrine  of  the  holy  Gospel  is  preached 
in  a  proper  manner,  these  ceremonies  may  be  retained 
without  injury  to  the  cause  of  truth.  But  if  the  true 
Christian  doctrine  of  the  holy  Gospel  should  be  polluted 
or  persecuted,  then  not  only  the  indifferent,  but  also  other 
ceremonies,  are  injurious.  The  Recess  expresses  its  agree- 
ment with  the  Augsburg  Confession  in  the  strongest  terms, 
"  that  nothing  opposed  to  said  true  Confession  should  be 
permitted  to  be  taught,  preached,  or  introduced  among  the 
people,  in  the  churches,  schools,  and  throughout  the  land." 

On  the  18tli  of  March,  the  Recess  was  subscribed  by 
the  three  Electors,  Otto  Henry,  Augustus,  and  Joachim, 
by  the  Count  Palatine,  Wolfgang  von  Voldenz,  Duke 
Christopher,  and  the  Landgrave  Philip.  It  was  also  finally 
resolved  that  they  would  request  the  other  Evangelical 
states  to  subscribe  it." 

Melanchthon  at  this  time  expressed  his  conviction's  to 
Matthesius,  that  the  Weimarians  would  certainly  object  to 
it ;  and  the  event  proved  that  his  supposition  was  correct. 
The  Recess  was  violently  opposed,  not  only  by  the  Weima- 
rians, but  by  all  strict  Lutherans.  Flacius  called  the 
Recess,  "The  Samaritan  Interim;"  and  the  aged  Amsdorf 
prepared  a  refutation,  at  the  request  of  Duke  John  Frede- 
rick of  Saxony ;  and  it  was  also  proposed  to  hold  a  meeting 
in  Magdeburg  in  May,  in  opposition  to  the  meeting  at 
Frankfort.  Saxony  was  very  anxious  to  bring  it  about, 
but  in  vain.  Melanchthon  was  greatly  distressed  at  this 
new  dispute,  and  in  his  letters  at  this  time,  frequently  ex- 
presses his  desire  to  be  relieved  from  this  miserable  state 
of  existence.  On  one  occasion  he  said :  "  I  am  so  over- 
burdened with  labors  that  I  expect  my  end  daily,  and  yet 


THE    LAST    YEARS    OP    HIS    LIFE,    ETC.       313 

my  enemies  ai-e  anxious  to  drive  me  away  before  tliat." 
He  was  also  greatly  grieved  at  the  death  of  his  old  friend, 
the  faithful  Bugenhagen,  who  died  peacefully  on  the  20th 
of  April ;  although  he  rejoiced  to  see  another  friend,  Paul 
Eber,  appointed  Pastor  in  his  place.  He  wrote  a  letter 
of  consolation  to  one  of  his  friends,  Conrad  Nessen,  who 
was  sick  at  the  time,  in  which  he  says :  "  My  breast  is 
filled  with  a  strong  mucus,  which  threatens  me  with  death, 
and  admonishes  me  frequently  to  think  of  my  sick  friends, 
and  of  my  own  death.  We  know  with  certainty  that  God 
gives  life,  and  strengthens  the  powers  of  our  body,  as  long 
as  it  is  his  will  that  we  should  serve  the  general  welfare  in 
this  sorrowful  battle  of  life.  I  pray  to  him  with  all  niy 
heart  that  he  would  stand  by  and  help  you  and  me,  and 
ease  our  illness,  as  long  as  it  pleases  him  to  retain  us  in 
this  life ;  and  I  pray  him,  that  for  the  sake  of  his  Son,  the 
Lord  Jesus  Christ,  he  would  load  us  into  the  sweet  com- 
munion of  the  heavenly  Church,  and  grant  us  the  enjoy- 
ment of  his  light  and  wisdom,  whenever  he  shall  be  pleased 
to  deliver  us  from  this  prison.  Let  us  look  unto  that 
fountain  of  light  and  wisdom,  and  bear  our  present  suffer- 
ings with  less  sorrow,  in  the  hope  and  expectation  of  that 
better  life."  He  also  wrote  to  the  Landgrave  of  Hesse: 
"  My  enemies  have  declared  that  they  would  make  Ger- 
many too  narrow  for  me,  although  I  do  not  know  what  has 
filled  them  with  this  Cain-like  bitterness  against  me,  which 
induces  them  to  drive  me  into  strange  lands.  Your  elec- 
toral highness,  and  many  sensible  men  in  Germany,  are 
well  acquainted  with  my  peculiar  labors,  afflictions,  and 
sentiments.  If  it  pleases  God,  I  am  perfectly  willing,  not 
only  to  leave  this  country,  but  even  this  life,  for  I  have 
remained  thus  long  for  the  benefit  of  this  school.  If  I 
27 


314  LIFE     OF    MELANCHTnON. 

must  go,  I  am  perfectly  ready  and  willing,  even  as  I  expect 
death  daily." 

The  Refutation  of  the  Frankfort  Recess,  already  men- 
tioned as  prepared  by  the  Weimarians,  was  sent  to  the 
Elector  Augustus  by  the  Dukes  of  Saxony.  Melanchthon 
received  it,  and  now  prepared  his  "Reply  to  the  Weima- 
rian  Document."  He  passes  over  the  calumnies  in  it,  for 
the  sake  of  peace  ;  and  does  not  agree  with  them,  that  it  is 
altogether  improper  for  civil  rulers  to  set  up  articles  of 
religion ;  he  would  rather  rejoice  at  this,  and  call  upon 
others  to  be  thankful  "  that  they  thus  distinctly  confess 
their  adherence  to  the  true  doctrine,  and  seek  unity  among 
themselves."  He  refutes  the  various  attacks  upon  the 
articles  of  justification  and  good  works,  of  the  Lord's 
Supper,  and  of  the  Adiaphora.  As  the  Synergistic  dis- 
pute, of  which  we  have  already  spoken,  was  also  drawn  in, 
and  the  Theologians  of  Jena  intended  it  all  as  an  attack 
upon  the  aged  Melanchthon,  although  their  assaults  were 
ostensibly  directed  against  Pfeffinger  of  Leipzig,  the  gulf 
was  widened,  and  the  animosity  continued  to  increase. 
Both  sides  sent  forth  the  most  bitter  publications.  1\\ 
Thuringia  they  even  proceeded  from  mere  words  to  deeds. 
For  Avhen  the  Dukes  of  Saxony  had  published  their  Confu- 
tation in  the  beginning  of  the  year  1559,  in  which  all 
heresies,  that  also  concerning  free  Avill,  Avere  condemned, 
Victorinus  Strigel,  and  the  Pastor  Andrew  Hugel  of  Jena, 
refused  to  submit  to  it.  They  were  both  seized  and  taken 
to  the  castle  of  Leuchtenburg.  Melanchthon  thus  -vmtes 
to  a  friend  in  regard  to  this  :  "  During  the  night  succeed- 
ing the  joyous  festival  of  Easter,  the  aged  Pastor  Andrew, 
together  with  Victorinus,  were  seized  at  Jena,  and  carried 
to  the  neighboring  castle  of  Leuchtenburg,  in  which  is  the 
prison  for  robbers.     The  piety  and  moderation  of  these 


THE    LAST    YEARS    OF    HIS    LIFE,    ETC.        315 

men  had  gained  them  a  distinguished  reputation.  But 
Flacius  is  burning  with  rage  against  us.  He  proves  this 
by  thus  ill-treating  these  men,  who,  although  they  are  not 
connected  with  us,  are  yet  displeased  with  the  harsh  mea- 
sures employed  against  us."  The  Elector  sent  this  Con- 
futation to  Wittenberg,  that  an  Opinion  might  be  given  in 
regard  to  it.  "  It  is  only  with  great  pain  that  I  am  able 
to  read  those  subtleties  and  tricks,"  Melanchthon  writes  to 
Cracovius ;  "  but  I  shall  freely  express  my  opinions  to  the 
Prince,  and  shall  entreat  him  graciously  to  dismiss  me,  if 
he  is  better  pleased  with  this  venomous  fabrication."  His 
Opinion  is  dated  on  the  9th  of  March,  and  speaks  in  very 
plain  terms.  Its  principal  objection  against  the  "\Yeima- 
rian  Confutation  is  this :  that  it  does  not  recon-nize  their 
(the  Wittenbergers)  efforts  against  the  blasphemers  of  the 
"^  Son  of  God  —  such  as  Servetus  and  Campanus,  Schwenk- 
feld,  and  the  Antinomians.  "  The  Weimarian  book  does 
not  say  a  word  of  this,  (particularly  of  the  ^Vntinomians,) 
for  there  are  many  in  many  places  who  are  filled  with  this 
heresy,  who  consider  themselves  holy,  although  they  con- 
tinue to  live  in  sin  against  their  own  conscience."  The 
Confutation  also  speaks  of  old  and  neiv  Zwinglians,  with- 
out mentioning  whom  they  refer  to  by  the  term  neiv..  Now 
they  wish  to  be  looked  upon  as  the  most  zealous  devourers 
of  the  Pope,  and  yet  they  dare  not  say  a  word  about  that 
grossest  of  all  idolatries,  that  there  can  be  no  Sacrament 
except  according  to  the  instituted  form."  He  rejects  the 
proposition,  as  he  had  done  before,  that  the  body  of  Christ 
is  present  everywhere,  in  wood  and  stone,  and  says :  "  I 
abide  by  the  formula  presented  to  the  Elector,  and  it  is 
certainly  true  that  the  Lord  Jesus  Christ  is  essentially 
present  in  his  ordinance,  but  not  present  as  wood  and 
stone  are  present.     He  gives  us  comfort,  and  bestows  his 


316  LIFE    OF    MELANCnTHON. 

body  and  blood  iiiDon  us.  "  In  regard  to  Free  will,  it  is 
very  evident  that  their  principal  attacks  are  against  me, 
Philip."  He  rejects  the  doctrine  that  all  works,  good  and 
evil,  must  be  done  as  they  are,  and  asserts  that  man,  even 
before  regeneration,  has  a  free  Avill  to  maintain  external 
propriety  of  conduct.  And  if  this  liberty  still  partially 
belongs  to  our  sinful  nature,  how  much  more  shall  this  be 
the  case  after  regeneration,  "  when  we  obtain  help  by  the 
influence  of  the  Holy  Ghost !"  "We  regard  the  word  of 
God  as  the  beginning,  which  word  condemns  sin,  and  at 
the  same  time  oflers  forgiveness  and  mercy  for  the  Lord's 
sake.  We  maintain  that  a  man  must  regard  the  preaching 
of  both  the  law  and  the  Gospel ;  and  if  he  comforts  him- 
self with  the  Gospel,  and  finds  comfort  in  true  sorrow,  it 
is  certain  that  God  sends  his  Holy  Spirit  into  his  heart, 
who  continues  to  operate  there,  and  a  conflict  continues 
throughout  life,  in  order  that  faith  may  become  stronger." 
This  rule  must  remain  :  "  Grace  precedes,  the  will  accom- 
panies it,  God  draws  no  man  but  him  who  is  willing."  He 
also  proceeds  to  speak  of  Osiander,  Stancarus,  of  the  pro- 
position "Good  works  are  necessary  to  salvation,"  and 
particularly  also  of  the  Adiaphora,  in  the  manner  repeat 
edly  referred  to  on  previous  occasions.  In  regard  to  cere- 
monies, he  says  that  the  two  Dukes  of  Saxony  had  formerly 
come  to  the  same  conclusion,  and  that  the  present  con- 
demnation applied  to  their  resolutions  as  well  as  "  our 
own.'"  The  Landgrave  fully  concurred  in  this  Opinion, 
and  sent  it  to  Duke  John  Frederick,  who  remarked,  that 
Melanchthon  had  not  been  mentioned  once  in  the  Confu- 
tation, and  that  he  exemplified  the  old  saying:  "Whoever 
is  hit  cries  out."  However,  the  Duke  was  prevailed  upon 
to  release  the  prisoners.  In  August,  1560,  Flacius  and 
Strigel  held  a  discussion,  in  which  Flacius  unintentionally 


THE    LAST    YEARS    OF    HIS    LIFE,    ETC.        317 


SO  far  forgot  himself,  that  he  maintained  that  Original  Sin 
■was  the  substance  of  human  nature.  He  was  greatly  per- 
secuted and  distressed  on  account  of  this  proposition.  He 
died  at  Frankfort  on  the  11th  of  March,  1575,  utterinj; 
these  words  :  "  Jesus  Christ,  thou  Son  of  God,  have  mercy 
upon  mo !" 

The  pure  Gospel  had  also  penetrated  into  Bavaria,  and 
had  found  many  friends  there ;  so  that  the  Chamber  of 
Deputies  of  the  Duchy  petitioned  Duke  Albert  in  the  year 
1556,  that  he  should  permit  the  pure  preaching  of  the 
Gospel,  and  the  use  of  the  cup  to  the  laity.  But  the 
Duke,  whom  Melanchthon  calls  a  man  of  mind  and  wisdom, 
would  not  listen  to  it,  for  he  had  given  himself  up  to  the 
influence  of  the  Jesuits.  They  finally  succeeded  in  securing 
the  suppression  and  banishment  of  all  the  friends  of  the 
Gospel.  In  order  to  ferret  out  all  heresy,  they  prepared 
thirty-one  articles  for  the  use  of  the  Inquisition.  Whoever 
was  not  able  to  reply  to  these  in  a  satisfactory  manner 
should  be  punished  and  banished.  These  articles  were 
published  in  September,  1558,  and  Melanchthon  saw  them 
during  the  same  month.  In  the  month  of  May  of  the  fol- 
lowing year,  he  published  his  "Answers  against  the  wicked 
Articles  of  the  Bavarian  Inquisition."  This  publication 
is  one  of  the  most  important  of  his  works,  because  it  may 
be  called  his  last  Confession  —  his  spiritual  swan's  song, 
(dying  strain).  Of  these  Bavarian  articles,  he  says : 
"Whosoever  reads  these  idolatrous  articles,  which  have 
been  prepared  by  a  dishonorable  raving  monk  of  Bavaria, 
let  him  not  be  deceived  by  the  appearance  of  the  Church, 
but  remember  that  we  should  not  blaspheme  acknowledged 
truth,  and  that  blasphemers  of  acknowledged  truth  and 
murderers  of  the  members  of  Christ  are  not  the  Church 
of  God."  He  not  only  deals  thus  with  the  thirty-one 
27*  . 


318  LIFEOFMELANCHTHON. 

Articles,  but  also  with  those  Articles  which  had  created 
dissensions  in  the  Protestant  Church.  We  are  already- 
acquainted  with  his  views,  according  to  which,  appealing 
to  Luther,  he  maintains  that  in  the  work  of  conversion 
grace  precedes,  and  the  human  Avill  follows;  as  Chrysos- 
tomus  says :  "  God  drawcth,  hut  only  him  who  is  willing." 
Yet,  at  the  same  time,  he  also  admitted  that  God  so  ope- 
rated in  all  his  saints,  that  their  will  remained  in  a  passive 
condition.  He  also  refutes  Servetus  and  the  Anabaptists, 
and  confessed  the  orthodox  doctrine  of  the  union  of  the 
two  natures  in  Christ. 

He  was  also  destined  to  behold  a  violent  dispute  in  re- 
gard to  the  Lord's  Supper,  which  arose  in  his  native  land, 
the  Palatinate.     A  certain  Tilemann  Hesshuss,  who  was 
born  at  Wesel  in  the  year  1526,  and  had  been  a  pupil  of 
Melanchthon,  had,  upon  his  recommendation,  been  called 
to  Heidelberg  in  1558,  as  professor  and  general  superin- 
tendent.    A  dispute    arose    between    him  and   a   certain 
Deacon,  "William  Klebitz,  of  that  place.     Klebitz  leaned 
towards  Calvinism.     The  Elector  Frederick  III.,  who  had 
succeeded  Otto  Henry  in  1559,  admonished  Hesshusius  to 
express  himself  in  regard  to  the  Lord's  Supper,  in  accord- 
ance with  the  Augsburg  Confession.     Hesshusius  declared 
that  he  would  look  upon  all  who  did  not  teach  that  the 
body  of  Christ  is  in  the  bread,  as  Zwinglians.     He  excom- 
municated Klebit?  from  the  pulpit,  and  even  attempted  to 
snatch  the  cup  from  his  hand  at  the  altar.     The  Elector 
upon  this  deposed  both  of  them,  and  sent  his  secretary 
Zeisleh  to  Wittenberg  to  obtain  Melanchthon 's  advice. 
He  replied  on  the  1st  of  November,  and  begins  in  the 
followinff  manner :   "  This  answer  is  not  a  difficult  but  a 
dangerous  one.     Yet  I  will  say,  Avhat  I  am  able  to  say  in 
regard  to  this  dispute,  praying  the  Son  of  God  that  he  may 


THE    LAST   YEARS    OF    HIS    LIFE,    ETC.        319 

direct  your  counsels,  and  bring  this  matter  to  a  happy 
conclusion."  He  approves  of  the  proceeding  of  the  Elec- 
tor in  ordering  both  sides  to  remain  silent,  and  deposing 
them,  and  wishing  them  to  use  the  apostle  Paul's  formula : 
"/The  bread  Avhich  we  break,  is  it  not  the  communion  of 
the  body  of  Christ."  The  apostle  does  not  say  that  the 
substance  of  the  bread  is  changed,  as  the  Papists  main- 
tain ;  nor  that  the  bread  is  the  essential  body  of  Christ,  as 
those  of  Bremen  say ;  nor  that  the  bread  is  the  true  body 
of  Christ,  as  Hesshuss  says ;  but  communion :  that  is,  that 
by  which  a  union  with  the  body  of  Christ  is  effected." 
He  declares  again,  as  he  had  often  done  before,  that  he 
believed  in  a  presence  of  Christ,  "  not  on  account  of  the 
bread,  but  on  account  of  man."  Christ  makes  us  to  be 
his  members,  and  hereby  testifies  that  he  will  make  our 
bodies  alive.  Thus  the  ancients  expressed  themselves  in 
regard  to  the  Lord's  Suppei'.  It  cannot  be  proved  that 
he  Avished  to  open  the  door  for  the  introduction  of  Calvin's 
doctrine  into  the  Palatinate  by  this. 

It  is  well  knovai  from  the  history  of  the  Church  In  the 
Palatinate,  that  the  Elector  Frederick  banished  the  Lu- 
theran and  introduced  the  Reformed  doctrine  into  the 
Palatinate,  and  at  times  made  use  of  very  harsh  measures 
to  effect  this.  This  grieved  the  aged  Brenz  so  much,  that 
although  he  had  hitherto  maintained  friendly  relations 
with  Melanchthon,  he  made  efforts  to  convene  a  Synod  at 
Stuttgart.  Here  it  was  agreed  to  make  the  doctrine  that 
Christ's  body  is  everywhere  present,  which  is  called  the 
doctrine  of  the  Ubiquity^  the  Confession  of  the  Church  of 
Wurtemberg.  This  gave  great  offence  to  Melanchthon ; 
and  disputes  concerning  the  Lord's  Supper  arose  on  every 
side.  The  princes,  especially  the  Landgrave,  were  anxious 
to  hold  a  General  Synod,  of  which  Melanchthon  did  not 


320  LIFE    OF    MELANCHTHON. 

expect  any  good  results,  and  he  therefore  endeavored  to 
dissuade  them  from  it,  in  an  opinion  published  December 
18th,  1559,  in  which  he  says :  "  The  name  Synod  is  a 
beautiful  one,  and  Christian  Synods,  like  those  of  the 
apostles,  should  be  convened  for  the  settlement  of  disputes. 
But  these  Synods  have  frequently  been  the  cause  of  great 
and  cruel  disorders ;  and  it  is  about  as  great  a  risk  to  call 
one  as  to  make  war.  Therefore,  it  would  be  well  if  the 
Electors  and  Princes  would  not  be  too  precipitate,  and 
unadvisedly  begin  so  dangerous  a  work.  I  do  not  say  this 
for  my  own  advantage ;  for,  although  my  enemies  and 
their  adherents  condemn  me,  as  they  have  persecuted  and 
slandered  me,  I  nevertheless  rejoice  that  I  am  at  last  se- 
parated from  such  hypocrites,  who  encourage  idolatry  and 
murder  ;  and,  as  long  as  God  grants  life  and  reason  to  me, 
I  am  determined,  by  God's  help,  to  adhere  to  that  form 
of  doctrine  which  I  prepared'  forty  years  ago,  in  the  be- 
ginning of  the  visitation,  for  the  benefit  of  youth,  not- 
withstanding great  persecution ;  and  I  commend  our 
churches  and  authorities,  and  myself,  to  our  Lord  Jesus 
Christ,  the  Son  of  God."  He  adds,  in  conclusion :  "  Finally, 
as  union  is  not  to  be  expected  in  such  a  Synod,  it  is  not 
advisable  to  assemble  one  ;  and  as  the  meeting  of  the  Elec- 
tors and  Princes  is  to  be  held  for  the  purpose  of  deli- 
berating in  regard  to  the  Synod,  I,  as  an  humble  individual, 
think  that  this  meeting  should  also  be  omitted.  For  the 
princes  would  be  urged  continually,  until  they  would  yield 
something  to  please  others,  and  in  the  end  it  would  give 
rise  to  dissatisfaction." 

While  he  was  thus  remonstrating  against  the  holding  of 
a  General  Synod,  the  Elector  of  the  Palatinate,  the  Duke 
of  Wurtemberg^,  and  the  Landgrave,  insisted  upon  sum- 
moning one,  and  their  envoys  endeavored  to  secure  the 


THE    LAST    YEARS    OF    HIS    LIFE,    ETC.       321 

assent  of  the  Elector  Augustus  to  this  phm.  Melanchthon 
writes:  "I  do  not  knoAv  what  good  this  plan  "will  effect, 
while  parties  are  so  greatly  opposed  to  each  other."  He 
was  also  greatly  distressed  at  this  time,  on  account  of  the 
persecutions  endured  by  his  friend  Hardeberg,  in  Bremen, 
because  of  the  Lord's  Supper.  Hesshuss,  expelled  from 
Heidelberg,  came  to  Bremen,  but  declared  that  he  could 
not  accept  the  situation  offered  to  him,  until  Hardeberg 
would  adopt  different  views.  He  proposed  a  discussion, 
against  which  Melanchthon  remonstrated  in  the  stronfrest 
terms.  But  when  he  found  that  it  was  nevertheless  to 
take  place,  he  resolved  to  go  to  Bremen  himself,  in  order 
to  assist  his  friend.  But  Hardeberg  would  not  enter  into 
the  discussion,  and  was  deposed  in  February,  1561.  But 
Melanchthon  did  not  live  to  see  this.  He  saw  heavy 
thunder-clouds  rising  around  him  on  every  side,  animosities 
were  becoming  more  and  more  bitter  from  day  to  day,  and 
the  inmost  life  of  the  Evangelical  Church  seemed  to  be 
destroyed.  It  is  not  at  all  to  be  wondered  at,  that  he 
began  to  long  more  and  more  earnestly  for  the  eternal 
world,  surrounded  as  he  Avas  by  such  gloomy  prospects. 
He  therefore  says,  in  a  letter  to  Baumgiirtner,  of  Nurem- 
berg, a  few  weeks  before  his  death:  "I  am  consumed  by 
my  longing  for  the  heavenly  fatherland ;  and  if  I  should 
be  obliged  to  live  much  longer  in  this  misery,  I  would  wish 
to  get  farther  away  from  this  barbarity."  This  wigh  was 
soon  to  be  gratified,  and  we  are  now  approaching  his  depar- 
ture ;  but  will  first  of  all  briefly  view  his  domestic  life,  and 
his  manifold  meritorious  services. 


322  LIFE    OF    MELANCHTHON. 


CHAPTER  XXXV. 

HIS  DOMESTIC  LIFE. 

If  Tve  wish  to  become  better  acquainted  with  a  great 
man  like  Melanchthon,  we  must  follow  him  from  his  public 
into  his  domestic  life.  Here  his  inner  life  is  revealed  to 
the  eyes  of  an  observer. 

We  have  already  heard  that,  principally  by  Luther's 
encouragement,  he  married  a  daughter  of  Mayor  Crapp, 
of  Wittenberg,  on  the  26th  of  November,  1520.  His  wife, 
Cathap.ine,  was  of  the  same  age  as  himself.  Shortly  after 
his  marriage,  he  was  able  to  write  of  her  to  a  friend,  that 
she  deserved  a  better  husband  than  himself.  It  was  there- 
fore to  be  expected  that  their  union  would  be  a  happy  one, 
and  so  it  was.  They  regarded  each  other  with  the  greatest 
affection,  and  thought  and  felt  in  harmony.  If  one,  for 
instance,  bestowed  anything  upon  the  poor,  it  filled  the 
other  with  joy.*     Frequent  attacks  of  illness  disturbed,  or 

*  Their  house  was  crowded  with  a  constant  succession  of  comers 
and  goers,  of  every  ago,  sex,  and  condition  ;  some  pressing  in  to 
receive,  and  others  departing  well-stored  from  this  ample  repository 
of  kindness  and  ])ounty.  It  formed  a  part  of  their  domestic  regu- 
lations, never  to  refuse  an  applicant Camerarius  has  stated, 

that  on  several  occasions  when  his  pecuniary  resources  have  been 
exhausted,  he  would  contrive  to  supply  the  necessitous  by  privately 
taking  cups,  or  other  vessels  appropriated  to  domestic  use,  to  a 
trader  to  sell,  even  at  a  very  low  rate.  He  received  many  presents 
of  gold  and  silver  coin.  These  he  would  often  give  to  the  first  person 
who,  from  avarice  or  curiosity,  might  be  induced  to  ask  for  them, 
Bimply  from  a  disposition  to  oblige. 


HIS    DOMESTIC    LIFE.  323 

we  should  rather  say  promoted,  their  happiness.     He  was 
greatly  troubled  with  the  stone ;  and  she  suffered  from  the 
same  disease,   and  also  an  affection  of   the  liver.     It  is 
therefore  not  to  be  wondered  at,  that  the  oft-repeated  ill- 
ness of  his  wife  filled  Melanchthon  with  the  deepest  com- 
passion, and  that  he  often  freely  expressed  his  sorrows  in 
his  letters.     She  bore  the   cross  to  her   own  gain,  and 
greatly  longed  to  leave  this  vale  of  tears.     She  endured 
her  sufferings  patiently,  and  found  her  principal  comfort  in 
the  book  of  Psalms,  which  has  so  often  proved  itself  a 
lasting  blessing  to  many  souls.     Frequently  did  she  utter 
the  prayer  in  Psalm  Ixxi,  18 :   "  Now  also,  when  I  am  old 
and  grey-headed,  0  God,  forsake  me  not."     Camerarius, 
who  was  intimately  acquainted  with  her,  bears  the  follow- 
ing testimony  :  "  She  was  a  very  pious  woman,  who  loved 
her  husband  devotedly  ;  an  industrious  and  active  mother 
of  her  family,  liberal  and  benevolent  towards  all,  and  so 
careful  for  the  interests  of  the  poor,  that  she  did  not  only 
lose  sight  of  her  ability  and  strength  in  the  distribution 
of  her  charities,  but  even  interceded  for  them  among  her 
friends,  with  the  greatest  earnestness,  and  even  impetu- 
osity.    She  led  a  spotless  life,  and  was  so  anxious  to  culti- 
vate a  pious  and  honorable  character,  that  she  did  not 
concern  herself  about  expensive  entertainments,  or  costly 
dress." 

Their  union  was  blessed  by  the  birth  of  four  children, 
two  sons  and  two  daughters;  Anna,  Philip,  George,  and 
Magdalen.  His  daughter  Anna  was  born  in  1524.  Me- 
lanchthon was  a  great  friend  of  children,  and  regarded  his 
own  with  the  deepest  affection.  He  was  particularly 
devoted  to  his  Anna.  At  a  certain  time,  this  little  child 
entered  the  room,  and  found  its  father  weeping.  It 
approached  him,  and  with  its  little  apron  wiped  away  his 


324  LIFE     OF    MELANCIITHON. 

tears.  He  says  of  this  :  "  Tliis  proof  of  lier  love  made  a 
deep  impression  upon  my  heart."  He  did  not  dream,  at 
that  time,  that  the  fate  of  this  daughter  should  cause  him 
to  shed  many  bitter  tears  in  future.  At  another  time,  one 
of  his  daughters  absented  herself  from  home  for  a  long 
time.  When  Melanchthon  saw  her,  he  asked  her,  in  a 
jesting  way,  what  she  would  say  to  her  mother,  who  would 
no  doubt  give  her  a  severe  scolding.  The  child  replied, 
in  its  simplicity,  "Nothing."  He  was  highly  pleased  with 
this  reply,  and  he  often  afterwards  made  use  of  it,  when 
attacked  by  his  enemies. 

Adami  relates  :  "  Upon  a  certain  time  a  Frenchman  paid 
him  a  visit.  He  found  Philippus  in  the  nursery,  where  he 
was  rocking  the  cradle  with  one  hand  while  he  held  a  book 
in  the  other.  When  he  observed  the  surprise  of  his  guest, 
Philip  praised  the  duties  of  family  life,  and  the  gratitude 
of  children  towards  God  in  such  a  manner,  that  the  stran- 
ger departed  greatly  instructed."  He  felt  happy  and  at 
home  in  the  nursery  and  in  the  family  circle,  which  he 
called  "the  little  church."  His  son  George,  who  was  born 
November  25th,  1527,  died  when  he  was  two  years  old.  He 
was  very  much  attached  to  this  child,  which  already  dis- 
played extraordinary  intellectual  gifts.  Great  indeed, 
therefore,  was  his  sorrow,  when  the  Lord  took  it  away. 
He  speaks  of  it  in  several  of  his  letters.  Luther  even 
calls  upon  Jonas  to  pray  for  him  that  the  Lord  would  com- 
fort him.  Luther  wrote  to  Jonas  on  the  17th  of  August : 
"  On  last  Sunday  the  Lord  took  away  our  Philip's  son 
George.  You  can  easily  imagine  how  very  difficult  it  is 
for  us  to  console  this  tender-hearted  and  most  sensitive 
man.  The  death  of  his  son  has  filled  him  with  extraordi- 
nary sorrow,  for  he  has  not  experienced  this  before.     You 


II  I S     DOMESTIC     LIFE.  1525 

know  how  very  important  the  preservation  of  his  life  and 
health  is  to  us  all ;  we  all  suffer  and  sorrow  with  him." 

At  the  close  of  the  month  Luther  again  wrote  to  Jonas  : 
"  Philippus  is  still  grieving.  We  all  sympathize  with  him, 
as  a  man  of  his  worth  richly  deserves  it.  Oh  !  that  all 
those  proud  Timons  were  humbled  by  crosses  like  this, 
who  are  so  proud  of  their  own  wisdom,  that  they  do  not 
know  how  much  this  man,  sinful  and  feeble  though  he  be, . 
is  exalted  above  many,  yea,  thousands  like  Jerome,  Hilary, 
and  Macarius,  who  are  altogether  unworthy  to  unloose  the 
shoes'  latchets  of  my  Philippus." 

The  eldest  son  bore  his  father's  name,  and  was  born  on 
the  13th  of  January,  1525.  This  boy  suffered  very  much 
in  his  earlier  years,  so  that  his  father  entertained  very 
little  hope  of  raising  him.  But  notwithstanding  all  this, 
he  lived  to  the  great  age  of  eighty  years.  He  did  not 
possess  the  talents  which  so  greatly  distinguished  his 
father.  When  very  old,  he  Avrote  in  an  album:  "I  have  a 
desire  to  depart,  and  to  be  with  Christ.  Philippus  Me- 
lanchthon,  August  9th,  1603." 

George  Sabinus  was  born  at  Brandenburg,  April  23d, 
1508.  In  his  loth  year  he  had  come  to  Wittenberg  to 
pursue  his  studies.  Melanchthon  became  acquainted  with 
him,  and  loved  him  on  account  of  his  extraordinary  talents. 
He  was  particularly  distinguished  for  his  poetical  talents. 
When  Anna,*  Melanchthon's  favorite,  was  16  years  old, 
she  was  married  to  this  Sabinus,  with  the  consent  of  her 
parents.  This  occurred  in  the  year  1536.  In  the  year 
1538,  the  Elector  Joachim  of  Brandenburg;  called  Sabinus 
to  Frankfort  on  the  Oder,  as  professor  of  polite  literature. 

*  Anna  was  handsome,  accomplished,  and  of  a  very  literary  turn. 
Luther,  in  one  of  his  letters,  calls  her  "  the  elegant  daughter  of 
Philip."— Cox. 
28 


326  LIFE    OF    MELANCIITIION. 

Being  an  exceedingly  vain  and  ambitious  man,  lie  looked 
upon  this  situation  as  too  humble,  and  longed  for  one  more 
honorable.  Such  an  one  seemed  to  be  opened  to  him, 
when  the  Duke  of  Prussia  established  a  University  at 
Konigsbcrg. 

Melanchthon  wrote  to  Camerarius  in  the  Spring  of 
1544 :  "  Sabinus  intends  to  leave  the  academy  (at  Frank- 
fort) because  he  finds  it  very  difiicult  to  satisfy  the  de- 
mands of  so  many  learned  judges.  He  is  looking  for 
hiding-places  where  he  will  be  able  to  rule,  and  from 
whence  he  may  be  introduced  to  courtly  life.  This,  you 
must  know,  is  the  substance  of  his  plans.  Perhaps  we 
may  add  to  this,  that  he  is  desirous  of  removing  my  daugh- 
ter farther  away  from  my  observation  ;  but  I  endeavor  to 
be  calm." 

We  may  easily  conceive  that  the  modest,  gentle  Anna, 
could  not  live  happily  in  such  a  union.  She  complained 
to  her  parents,  for  Sabinus  was  also  a  spendthrift  in  addi- 
tion to  all  this.  By  the  recommendation  of  Camerarius, 
Sabinus  Avas  appointed  the  first  Rector  of  the  University 
of  Konigsberg,  on  the  17th  of  August,  1544.  Before  re- 
moving to  this  place,  Anna  and  her  children  remained  for 
some  time  in  the  house  of  her  parents  at  Wittenberg. 
Melanchthon's  love  towards  his  daughter  and  her  children 
was  now  renewed  and  increased,  especially  as  he  saw  the 
prospects  that  awaited  them.  He  wrote  to  Camerarius : 
"  This  journey  of  my  daughter  fills  me  with  constant  sor- 
row. But  I  pray  that  tlje  Lord  may  regard  our  tears. 
Could  you  but  see  how  amiably  my  daughter  has  deported 
herself  while  at  home ;  she  is  quiet,  modest,  gentle,  very 
conciliatory,  and  of  a  prudent  mind." 

But  she  was  not  destined  to  remain  in  this  school  of 
suffering  for  a  very  long  time ;  for,  as  we  have  already 


HIS    DOMESTIC    LIFE.  327 

heard,  the  Lord  removed  her  in  March,  1547.  This  was 
the  severest  affliction  that  Melanchthon  ever  endured. 
From  Zerbst  he  wrote  to  his  friend  Paul  Eber  in  Witten- 
berg :  "  I  send  you  a  narrative  of  my  daughter's  death, 
which,  whenever  I  read  it,  or  even  but  think  of  it,  so  in- 
creases my  parental  sorrow,  that  I  fear  it  will  injure  my 
health.  I  cannot  banish  the  sight  of  my  weeping  daughter 
from  my  eyes,  who,  when  she  was  asked  what  she  would 
like  to  say  to  her  parents,  replied :  "  I  think  of  several 
things,  which  fill  me  vrith  anguish."  Camerarius  says,  that 
she  appeared  as  a  corpse  to  her  father  in  a  dream,  in  the 
very  night  in  which  she  died.  Melanchthon  wrote  to  him 
that  his  daughter  had  gently  passed  out  of  this  life,  giving 
striking  evidences  of  her  love  towards  God,  her  husband, 
and  children. 

It  soon  appeared  that  the  love  which  Melanchthon  had 
borne  towards  his  departed  daughter  was  now  transferred 
to  her  children.  He  therefore  wrote  to  Sabinus  :  "  I  wish 
our  friendship  to  be  a  lasting  one,  and  am  determined  to 
cherish  it  faithfully.  I  shall  look  upon  your  children  as 
my  own,  and  they  are  indeed  my  own.  I  do  not  love  them 
less  than  I  loved  their  mother.  Many  know  how  fondly  I 
loved  my  daughter ;  and  this  love  has  not  been  extin- 
guished by  her  death,  but  continues  to  be  nourished  by 
sorrow  and  ardent  desire.  And  as  I  know  bow  much  she 
loved  her  children,  I  believe  that  I  must  transfer  her  affec- 
tions to  myself."  Great  indeed  was  his  joy  when  Sabinus, 
during  his  journey  to  Wittenberg  in  the  autumn  of  1547, 
left  behind  him  three  daughters  and  a  son.  These  grand- 
children were  the  greatest  recreation  of  the  grand-parents. 
He  would  sometimes  even  speak  of  these  children  before 
his  hearers. 

His  youngest  daughter  Magdalen,  born  July  18th,  1533, 


328  LIFE    OF    MELANCHTHON. 

Mas  married  to  Doctor  Caspar  Peucer,  ^vhen  she  'was  but 
19  years  of  age.  After  Melanchthon's  death,  Peucer  be- 
came the  first  professor  of  the  University  of  "Wittenberg, 
and  physician  in  ordinary  to  the  Elector  of  Saxony.  Their 
union  \vas  richly  blessed  with  children.  lie  endured  many 
persecutions  afterwards,  because  he  and  some  of  his  col- 
leagues secretly  approved  of  the  doctrines  of  Calvin,  on 
which  account  they  were  called  Ciyptocalvinists.  He  was 
compelled  to  languish  in  a  prison  for  twelve  years.  During 
this  time  his  wife  died.  One  morning  he  dreamed  that  he 
was  tolling  the  bell  for  a  funeral.  The  rope  broke  in  his 
hand,  and  awaking,  he  cried  out :  "  The  rope  is  broken, 
and  v.'e  arc  free."  In  the  very  same  moment  the  door  of 
his  cell  was  opened,  and  he  was  liberated.  Grief  took  such 
possession  of  his  heart,  that  he  was  frequently  observed 
weeping  during  public_ worship  in  Zcrbst,  whither  he  had 
retired. 

His  servant  John  has  likewise  been  very  properly 
counted  a  member  of  Melanchthon's  family.  This  John 
was  a  Swabian,  who  for  thirty-four  years  served  him  with 
great  fidelity  and  honesty,  managed  all  his  household 
allairs,  and  trained  and  instructed  his  children.  Mc- 
lanchtlion  entertained  the  highest  respect  for  him,  and 
frequently  wrote  to  him,  when  absent  on  a  journey.  This 
man  must  have  had  a  truly  Christian  understanding  and 
heart.  When  Veit  Dietrich  upon  a  certain  occasion  sent 
some  sermons  upon  the  struggles  of  the  soul  of  the  Son 
of  God  to  Melanchthon,  he  replied  that  he  had  not  read 
them  yet,  but  intended  to  read  them  attentively,  and  then 
continues  :  "  My  servant,  who  reads  such  books  with  great 
delight,  praises  them  very  much." 

When  he  died,  Melanchthon  publicly  announced  his 
death,  and  spoke  of  him  in  the  most  touching  manner. 


niS     DOMESTIC     LIFE.  329 

We  will  repeat  it :  "  My  servant  John,  born  on  the  Neckar, 
lived  uith  me  four-and-thirtj  years.  He  served  God  with 
true  piety,  and  towards  men  he  was  just,  truthful,  and 
obliging.  He  was  chaste,  and  a  friend  of  chastity.  He 
devoted  his  mornings  to  the  reading  of  the  Scriptures  and 
prayer,  then  to  the  training  and  instruction  of  my  little 
sons  and  daughters,  and  then  to  household  affairs.  He 
accompanied  us  in  all  our  times  of  exile,  in  time  of  war 
and  pestilence,  and  witnessed  my  life,  labors,  and  afflic- 
tions. And  time  never  produced  any  change  in  him  to- 
wards us."  This  is  an  honorable  testimony  for  Melanch- 
thon,  even  as  Eliezer  was  an  honor  to  Abraham. 

We  must  also  notice  Melanchthon's  personal  appearance, 
his  manner  of  life,  and  devotional  exercises.  There  was 
nothing  striking  in  his  appearance.  He  was  small  and 
thin,  yet  of  good  proportions;  his  chest  was  broad,  and 
his  neck  somewhat  long.  His  face  was  very  expressive, 
his  forehead  was  high,  and  his  blue  eyes  were  full  of 
beauty,  intelligence,  and  gentleness.  He  was  very  ani- 
mated in  conversation.  The  amount  of  work  performed  by 
this  man  is  really  amazing,  when  we  remember  that  he 
enjoyed  but  few  healthy  days  in  the  whole  period  of  his 
life.  He  was  frequently  troubled  with  sleeplessness ;  at 
other  times,  he  was  severely  afflicted  with  the  stone :  and 
besides  this,  he  was  also  subject  to  affections  of  the  bowels. 
He  had  accustomed  himself  to  very  strict  habits  of  life.* 
He  could  be  found  in  his  study  at  2  or  3  o'clock  in  the 
morning,  both  in  summer  and  winter.  During  the  day,  he 
read  three  or  four  lectm'es,  attended  to  the  conferences  of 

*  He  always  estimated  time  as  a  most  precious  possession.  It  is 
said  of  him,  that  when  he  made  an  appointment,  he  expected  not 
only  the  day  or  the  hour,  but  the  minute  to  be  fixed,  that  time  might 
not  be  squandered  away  in  the  vacuity  or  idleness  of  suspense. —  Cox. 

28* 


3'30  LIFE     OF    MELANCHTHON. 

the  professors,  and  after  that  labored  until  supper-time. 
After  this,  he  retired  about  9  o'clock.  He  would  not  open 
any  letters  in  the  evening,  in  order  that  his  sleep  might 
not  be  disturbed  by  anxiety.  As  his  friends  on  the  Rhine 
made  him  frequent  presents  of  wine,  he  was  in  the  habit 
of  drinking  a  glass  before  supper. 

His  habits  were  extremely  regular.  He  generally  took 
one  simple  meal  a  day,  and  never  more  than  two.  As  he 
was  frequently  invited  to  entertainments  at  Wittenberg, 
and  other  places,  he  could  not  at  all  times  strictly  adhere 
to  this  manner  of  life.  He  was  not  fond  of  luxuries,  but 
preferred  soups,  fish,  vegetables,  and  eggs.  He  was  fond 
of  conversing  at  table ;  and  a  man  of  his  acquirements, 
who  had  conversed  with  princes,  statesmen,  and  other 
celebrated  persons,  was  never  at  a  loss  for  a  topic.  He 
was  fond  of  cheerfulness  and  pleasant  jests;  but  his  fervent 
piety  diifused  a  pleasing  and  blessed  light  over  his  whole 
walk  and  conversation.  He  began  every  duty  in  the  name 
of  God,. and  as  in  his  presence.  The  word  of  the  Apostle 
Paul,  "  In  him  we  live,  and  move,  and  have  our  being," 
was  ever  present  to  his  mind.  He  was  frequently  heard 
exclaiming,  "May  our  Lord  God  help  us,  and  be  merciful 
unto  us  !"  When  ho  arose  from  his  bed  in  the  morning, 
he  addressed  the  triune  God  in  the  following  brief  form  of 
prayer :  "  Almighty,  Eternal  God,  Father  of  our  Lord 
Jesus  Christ,  Creator  of  heaven  and  earth,  and  man,  toge- 
ther with  thy  Son,  our  Lord  Jesus  Christ,  thy  word  and 
image,  and  with  thy  Holy  Spirit,  have  mercy  upon  us,  and 
forgive  us  our  sins  for  thy  Son's  sake,  whom  thou  hast 
made  our  Mediator  according  to  thy  wonderful  counsels,  and 
do  thou  guide  and  sanctify  us  by  thy  Holy  Spirit,  which 
was  poured  out  upon  the  Apostles.  Grant  that  we  may 
truly  know  and  praise  thee  throughout  all  eternity !" 


HIS    DOMESTIC    LIFE.  331 

After  prayer  he  read  a  portion  of  the  Bible,  and  then 
looked  into  the  almanac,  in  order  to  remind  himself  of  the 
time  of  the  ecclesiastical  year,  and  of  the  men  of  God, 
whose  name-days  were  there  recorded.  It  was  only  after 
he  had  thus  sanctified  himself  by  the  word  of  God  and 
prayer,  that  he  began  his  labors,  or  wrote  the  most  urgent 
letters.  He  always  dined  regularly  at  a  fixed  hour,  and 
here  not  only  a  blessing  was  asked,  but  the  Apostle's 
Creed  was  also  repeated.  He  entertained  a  very  high 
regard  for  this  Creed,  and  was  in  the  habit  of  repeating  it 
three  times  every  day.  He  thus  speaks  of  it  in  some  of 
his  Avritings :  "  There  are  many  reasons  why  we  should 
accustom  ourselves  to  a  daily  repetition  of  the  Creed. 
Godly  and  pious  men  are  in  the  habit  of  repeating  it  at 
least  three  times  every  day.  Dr.  Jerome  Schurii,  a  wise 
and  learned  man,  when  he  found  that  death  was  approach- 
ing, repeated  it  almost  every  hour,  and  that,  too,  with  such 
fervency  of  spirit,  that  all  could  see  how  much  he  was 
encouraged  and  strengthened  by  this  Confession."  He 
also  laid  great  stress  upon  the  Lord's  Prayer,  the  Psalms, 
and  the  Ten  Commandments ;  and  frequently  exhorted  his 
students  to  accustom  themselves  to  repeat  them. 

This  piety,  which  he  constantly  recommended  to  others, 
and  practised  in  his  domestic  life,  also  animated  all  the 
labors  of  his  calling.  He  regarded  his  lecture  room,  in 
which  so  many  hearers  assembled  anxious  to  hear  their 
master,  as  if  it  were  his  Church.  He  somewhere  makes 
the  remark  :  "  Above  the  entrance  of  many  old  churches, 
we  read  the  inscription,  '  My  house  shall  be  called  a  house 
of  prayer,'  sculptured  in  the  stone.  This  inscription 
should  also  be  placed  upon  schools,  for  they  are  a  part  of 
the  public  worship  of  God ;  we  there  teach  and  learn  the 
truth,  and   must  unite  prayer  with  it  all."     In  another 


332  LIFE     OF     MELANCHTHON. 

place  lie  says :  "  We  occupy  this  position  in  the  name  of 
God,  in  order  that  we  may  preserve  and  disseminate  that 
truth  which  gives  salvation  to  the  human  race ;  and  God 
demands  diligence  hoth  on  the  part  of  teachers  and  pupils. 
We  must  enter  the  school  with  the  same  feelings  with 
which  Ave  enter  the  temple,  namely,  that  we  desire  to  learn 
and  communicate  divine  things.  If  any  man  enters  the 
school  merely  to  acquire  a  portion  of  knowledge,  which  he 
may  use  for  gain  or  empty  ambition,  let  such  an  one 
remember  that  he  is  desecrating  the  holiest  temple  of 
science." 

It  was  his  constant  aim  to  do  everything  for  the  glory 
of  God,  and  to  be  "  a  useful  instrument  of  the  church." 
And  if  this  was  the  case  in  all  his  efforts  to  educate  youth, 
how  much  more  was  it  the  case  when  the  church  itself  was 
concerned  !  He  was  not  one  of  those  with  whom  Chris- 
tianity and  affection  for  the  church  is  something  so  internal 
that  it  never  manifests  itself.  He  approved  of  the  use  of 
particular  forms  of  prayer.  He  says:  "We  are  not  to 
despise  the  verbal  prayer,  which  helps  to  arouse  us.  Dr. 
Jerome  Schurff  very  properly  observes  :  Christ  says,  when 
ye  pray,  say :  Our  Father,  which  art  in  heaven.  There- 
fore it  is  not  sufficient  to  pray  in  the  spirit,  but  if  it  is 
possible  we  must  also  utter  words  by  which  the  devotional 
feelings  of  our  hearts  are  increased."  In  his  prayers  he 
steadfastly  relied  upon  the  promises  of  God,  and  doubtless 
frequently  rejoiced  in  having  found  that  which  he  sought. 
He  loved  the  house  of  God,  and  was  a  faithful  attendant 
at  the  public  worship  of  God.  Heerbrand  of  Tiibingen, 
in  his  Eulogy,  bears  this  honorable  testimony:  "He  was 
anxious  to  frequent  public  worship,  not  only  to  set  a  good 
example  to  others,  but  because  he  knew  that  the  Holy 
Spirit  exercised  his  power  through  the  word  of  God,  and 


niS    DOMESTIC    LIFE.  333 

that  the  Son  of  God  was  present,  so  that  his  faith  might 
be  strengthened,  and  the  spirit  of  prayer  be  enkindled  in 
the  congregations  of  the  saints ;  even  as  he  constantly 
prayed  with  inexpressible  sighs,  and  offered  up  prayers 
and  supplications  for  the  church  and  himself.  We,  who 
knew  him,  are  all  able  to  testify  in  regard  to  this."  * 

He  once  remarked  to  his  hearers:  "You  are  not  to  act 
in  so  brutish  and  impertinent  a  manner  as  to  think  it  does 
not  matter  even  if  I  do  not  go  to  church,  for  it  is  nothing 
but  Popery  and  superstition.  No,  but  it  is  barbarism  to 
neglect  these  privileges.  There  is  no  more  beautiful  sight 
than  orderly  and  holy  assemblies,  in  wliicli  men  are  in- 
structed of  God,  and  where  they  unite  in  prayer  and 
thanksgiving.  We  have  here  a  type  of  eternal  life,  Avhcre 
we  shall  sit  in  the  presence  of  God  and  his  Son,  and  hear 
the  Son  of  God  instructing  us  in  reference  to  the  greatest 
wonders." 

In  another  place  he  says :  "  You  must  connect  your- 
selves with  the  church,  and  maintain  the  public  worship 
of  God.  You  know  how  frequently  the  Psalmist  prayed : 
"  One  thing  have  I  desired  of  the  Lord,  that  will  I  seek 
after ;  that  I  may  dwell  in  the  house  of  the  Lord  all  the 
days  of  my  life."  0  Lord,  let  me  live  where  there  is  a 
church,  however  small.  Just  as  I  once  related  of  my  little 
daughtex",  who  said  :  "  Kcinigsberg  is  a  very  nice  place  too, 
for  there  they  go  to  church  just  like  here."  She  saw  how 
glorious  these  assemblies  arc.  He  also  in  another  place 
expresses  his  sentiments  in  regard  to  this  matter  in  a  very 
decided  manner :  "  We  love  the  united  devotions  of  the 
house  of  God.  Those  who  do  not  come  to  church,  but 
accustom  themselves  to  walking  about,  feasting,  and  other 
abominations,  while  the  godly  are  assembled  to  hear  the 


334  LIFE    OF    MELANCIITHON. 

word  of  God,  will  degenerate  more  and  more.  They  will 
become  swine,  lewd  fellows,  and  devils.  In  my  house  at 
Tubingen,  in  Avhich  Dr.  Jerome  Schurff  had  also  resided, 
this  ancient  verse  was  written  upon  the  walls  :  "  To  go  to 
church  delayeth  not,  to  give  alms  impoverishcth  not,  and 
unjust  wealth  remaineth  not." 

We  have  heard  before,  that  it  was  his  opinion  that  the 
public  worship  of  God  should  not  be  entcrely  devoid  of  all 
ceremonies.  But  the  ceremonies  should  not  be  opposed  to 
the  Scriptures.  He  did  not  approve  of  depriving  the 
churches  of  their  ornaments  and  pictures.  However,  we 
are  already  sufficiently  acquainted  with  his  sentiments  in 
these  respects. 

It  is  very  remai'lcable  that  he  attached  such  great  im- 
portance to  dreams,  and  the  position  of  the  stars.  He 
dreamed  a  great  deal,  and  in  his  letters  frequently  speaks 
of  the  stars ;  and  wlrenever  comets  made  their  appearance 
he  looked  upon  them  as  signs  of  evil  times,  and  troubled 
himself  exceedingly.  He  also  relates  instances  of  the  in- 
fluence exerted  upon  the  lives  of  men  by  good  and  evil 
spirits,  from  which  it  appears  that  he  looked  upon  such 
influences  as  very  powerful. 


SOMETHING   MORE    OF   MELANCHTIION'S    MERITS,      335 


CHAPTER  XXXVI. 

SOMETHING  MORE  OF  MELANCHTIION'S  MERITS. 

The  reader  has  had  sufficient  evidence  in  the  life  of  our 
Reformer,  that  he  was  indeed  a  learned  man,  and  per- 
formed most  valuahle  services  in  the  church  and  school. 
He  labored  especially  to  combine  science  "with  the  work  of 
the  Reformation,  and  to  render  the  study  of  the  Greek 
and  Latin  writers  serviceable  to  the  cause  of  Christianity. 
And  he  proved  very  satisfactorily,  that  these  studies  can 
be  attended  to  without  sacrificing  true  Christianity.  Of 
course,  there  is  a  very  great  difference  between  him  and 
those  scholars  of  our  own  day,  who  diffuse  a  knowledge  of 
heathen  authors  apart  from  true  Christianity.  While  the 
latter  arc  training  up  a  generation  which  is  filled  with 
heathen  ideas,  and  but  too  often  lives  a  heathenish  life, 
Melanchthon  trained  pupils  who  also  possessed  a  thorough 
knowledge  of  the  ancient  languages,  but  at  the  same  time 
loved  Christian  truth.  This  "  Teacher  of  Germany^''  as 
he  was  called,  would  still  be  able  to  show  the  teachers  of 
our  modern  youth,  that  extensive  attainments,  and  true, 
living  Christianity,  are  not  necessarily  opposed  to  each 
other,  but  may  be  brought  to  harmonize  with  each  other  in 
the  most  beautiful  manner.  How  earnestly  he  labored  to 
instil  a  thorough  knowledge  into  the  minds  of  his  pupils, 
is  manifest  from  his  own  words  :  "To  neglect  the  vouno- 
in  our  schools  is  just  like  taking  the  Spring  out  of  the 


33G         -  LIFE     OF    M  ELAN  CUT  HON. 

year.  They  indeed  take  a^vay  the  Spring  from  the  year 
who  permit  the  schools  to  decline,  because  religion  cannot 
be  maintained  without  them.  And  a  terrible  darkness  will 
fall  upon  society,  if  the  study  of  the  sciences  should  be 
neglected." 

As  he  himself  had  attained  solid  knowledge  in  his  youth, 
he  was  also  anxious  that  his  pupils  should  be  well  grounded 
in  the  various  branches  of  knowledge.  He  was  therefore 
not  ashamed  to  instruct  young  men  in  the  rudiments  of 
the  dead  languages.  For  this  purpose  he  wrote  a  Greek 
and  a  Latin  grammar,  which  were  used  in  the  schools  until 
the  beginning  of  the  last  century.  He  was  instrumental 
in  securing  cheap  editions  of  the  Greek  and  Roman  au- 
thors. But  he  did  not  confine  himself  entirely  to  the 
study  of  languages ;  he  also  devoted  himself  to  other 
branches  of  knowledge,  particularly  History.  He  was 
very  anxious  to  direct  greater  attention  to  German  His- 
tory. A  number  of  excellent  scholars  wore  prepared  under 
Melanchthon's  superintendence,  one  of  whom,  Valentine 
Friedland,  called  Trotzendorf,  became  very  distin- 
guished. 

We  will  not  enter  into  the  consideration  of  his  services 
in  Philosophy,  the  promotion  of  Eloquence,  Ethics,  Psy- 
chology, Natural  Philosophy,  and  Astronomy,  but  shall 
merely  say  a  few  words  more  of  the  influence  he  exerted 
upon  true  Theology. 

He  was  mainly  instrumental  in  introducing  the  know- 
ledge of  the  Greek  language  among  the  Protestants,  and 
also  in  encouraging  them  to  study  the  Hebrew,  because  he 
saw  that  a  knowledge  of  the  original  languages  was  abso- 
lutely essential  in  order  to  imderstand  the  Holy  Scriptures 
properly.  Besides  this,  as  we  have  hoard  before,  he  wrote 
critical  expositions  of  most  of  the  books  of  the  Bible.    His 


SO.METHIXG    MORE    OF    MELA^^CHTHON'S    MERITS.      837 

Latin  comments  upon  the  Gospel  lessons  appointorl  to  l3C 
read  in  the  Churches,  were  delivered  before  the  Hungarians, 
who  did  not  understand  the  German  language.  Christopher 
Pezel  informs  us  of  their  origin  :  "  When  the  University 
■was  re-established  after  the  war  of  Smalkald,  Philip  Me- 
lanchthon  began  to  explain  the  Gospels  for  Sundays  and 
festival  days,  in  his  own  house,  for  the  sake  of  a  number 
of  Huno-arians,  who  were  not  able  to  understand  the  Ger- 
man  sermons  in  the  churches.  As  a  large  number  of  other 
persons  also  began  to  attend  these  lectures  or  sermons,  in 
which  he  explained  the  principal  truths  of  his  text  in  a 
familiar  conversational  manner,  he  was  obliged  to  hold 
them  in  the  public  Lecture-Room.  As  he  was  very  skilful 
in  instructing  youth,  and  thoroughly  supplied  with  every 
kind  of  learning,  he  was  careful  to  suit  his  explanations  to 
the  capacities  of  his  hearers,  the  greater  part  of  whom 
were  young  men,  and  many  of  them  boys." 

These  lectures  were  very  numerously  attended.  He  was 
in  the  habit  of  beginning  to  explain  the  separate  verses 
according  to  their  literal  meaning.  He  then  proceeded  to 
inquire  whether  his  explanation  agreed  with  the  context, 
and  then  went  on  to  develop  the  doctrines  of  faith.  He  laid 
great  stress  upon  this  analogy  of  Scripture  truths.  And 
this  alone,  which  the  ungodly  commentators  of  later  times 
did  not  recognize,  throws  a  full  light  upon  exposition.  "We 
are  already  sufficiently  well  acquainted  with  his  system  of 
doctrine.  Although,  as  we  have  seen,  he  yielded  in  some 
points  in  an  improper  manner,  he  nevertheless  adhered  to 
the  substance  of  divine  truth.  The  Augsburg  Confession 
was  his  Confession.  Whenever  therefore  any  one  attacked 
the  fundamental  doctrines  of  Christianity,  as  they  are  re- 
presented in  the  confessions  of  the  first  centuries,  he  would 
become  very  much  excited,  and  thought  that  such  persons 
29 


338  LIFE    OF    MELANCHTHON. 

ought  to  be  punished.  Therefore  he  decidedly  approved 
of  the  burning  of  Michael  Servetus,  who  rejected  and 
blasphemed  the  doctrine  of  the  Trinity.  He  acted  in  the 
spirit  of  the  Old  Testament,  and  forgot,  that  although 
such  persons  cannot  be  regarded  as  members  of  the  Chris- 
tian church,  they  must  be  borne  with  patiently. 

He  was  also  in  favor  of  using  the  strongest  measures 
against  the  Anabaptists,  and  other  fanatics  and  heretics. 
Although  he  did  not  look  upon  this  in  the  light  of  the  New 
Testament,  his  view  rested  in  a  Avarm  zeal  for  the  purity 
of  the  Christian  Church,  which  he  looked  upon  as  of  the 
utmost  importance.  It  is  true,  the  objection  might  be 
raised  here  that  he  himself  should  not  have  been  so  incon- 
stant in  many  doctrines.  But  this  was  very  agreeable  to 
many  in  his  own  days,  who  became  his  followers.  He  thus 
became  the  leader  of  a  party,  no  doubt  against  his  own 
will.  His  followers  were  afterwards  called  PMUppists. 
It  does  not  belong  to  our  task  to  write  the  history  of  this 
party,  and  to  present  its  sad  destiny.  There  are  still  some 
divines  who  esteem  Melanchthon's  faults  as  his  highest 
perfections,  and  look  upon  him  as  a  man  far  in  advance  of 
his  own  time,  or  in  other  words,  as  a  man  who  occupies 
their  own  position.  But  if  these  extollers  of  Melanchthon 
would  take  the  trouble  to  examine  his  writings,  and  the 
additional  trouble  to  compare  their  own  amount  of  faith 
with  that  of  the  Master  of  Wittenberg,  it  would  not  only 
result  to  their  own  disadvantage,  but  it  would  be  apparent 
that  they  are  not  even  worthy  to  loosen  the  latchets  of  his 
shoes.  For  the  fundamental  doctrines  of  the  Divinity  of 
Christ,  of  the  Atonement,  Justification  by  Faith,  and  the 
like,  were  so  fully  established  in  his  view,  that  he  would 
not  suffer  the  least  doubt  in  regard  to  them.  How  stead- 
fastly he  adhered  to  thera,  and  how  faithfully  he  relied 


HE    DIES.  339 


upon  his  Saviour,  is  proved  by  his  last  illness  and  death- 
bed, which  no  doubt  may  be  regarded  as  among  the  most  i 
edifying  upon  record,  and  which  we  therefore  propose  to 


describe  at  length. 


CHAPTER  XXXVII. 

HE   DIES. 

A  CLOUD  of  the  noblest  champions  and  witnesses  of  God 
had  already  departed  to  that  place  where  we  rest  after  the 
battle,  and  where  the  confessor  receives  the  reward  of 
grace.  Melanchthon  had  long  before  this  desired  to  lay 
aside  his  arms,  and  to  celebrate  a  Sabbath,  in  which  he 
might  sing  the  new  song  to  him  that  sitteth  upon  the 
throne,  with  his  friends  Luther,  Cruciger,  Veit  Dietrich, 
Sturm,  Bucer,  Bugenhagen,  and  all  the  company  of  the 
saints  made  perfect.  He  had  also  expressed  this  longing 
towards  the  eternal  home  in  many  of  his  letters.  The 
most  ancient  account,  that  of  the  University,  says  in 
regard  to  this  :  "  When  he  had  now  become  worn  out,  and 
weary  of  this  life,  he  prepared  himself  for  death  for  several 
years ;  even  as  he  wrote  concerning  himself,  that  he  was 
tired  of  this  life,  and  was  therefore  directing  his  thoughts 
to  another  Avorld,  and  towards  his  beloved  Lord  Jesus 
Christ.  That  he  had  done  as  much  as  he  could  in  this  life, 
and  would  leave  the  rest  with  God.  He  comforted  himself 
with  the  reflection  that  he  had  always  meant  well,  and  his 
conscience  did  not  accuse  him  on  this  account.     And  with 


340  LIFE     OF    MELANCHTHON. 

this  clear  conscience,  he  trusted  to  go  "into  the  presence 
*  of  his  Lord  Jesus,  with  God's  help,  no  matter  -what  an 
ungrateful  Avorld  might  say  about  it."  Whenever  his 
opponents  attached  him  at  this  time,  he  would  say :  "  Let 
them  write  until  they  are  satisfied,  and  do  whatever  they 
please,  I  shall  not  trouble  them  much  longer.  But  I,  with 
God's  help,  ■will  continue  to  teach  diligently,  and  present  a 
simple  exposition  of  truth  to  the  young,  as  long  as  I  live, 
and  will  pray  God  to  grant  me  a  joyful  departure."  To 
this  mental  weariness,  bodily  infirmities  were  added.  He 
began  to  experience  great  difficulty  in  writing  letters,  which 
he  had  done  with  much  ease  formerly ;  and  his  eyes,  too, 
grew  weaker. 

On  the  30th  of  March,  1560,  he  departed  for  Leipzig, 
in  order  to  examine  the  stipendiaries  of  the  Elector.  After 
he  had  finished  his  labors,  he  left  Leipzig  on  the  4th  of 
April.  His  journey  aifected  him  very  unfavorably,  for  the 
air  was  inclement  and  cold,  and  they  Avere  riding  against  a 
cutting  north  wind.  He  said,  even  while  in  the  carriage, 
''  that  he  had  not  felt  the  coldness  so  much  during  the 
whole  winter,  as  he  did  noAv."  He  was  able  to  sleep  very 
little  during  the  night  from  the  7th  to  the  8th  of  April ; 
towards  morning  he  was  affected  with  fever,  accompanied 
by  a  cough  and  shortness  of  breath,  and  his  eyes  appeared 
so  sunken,  that  his  friends  were  terrified.  But  notwith- 
standing all  this,  he  roused  himself  from  his  couch  to 
attend  to  his  duties,  but  found  himself  so  much  exhausted 
by  his  efforts,  that  he  was  repeatedly  obliged  to  totter  to 
his  couch,  to  refresh  himself.  During  this  day,  he  yet 
wrote  a  short  letter  to  Moller,  and  apologized  for  its  bre- 
vity on  account  of  the  severe  pain  he  was  suffering.  His 
son-in-lav.^.  Doctor  Peucer,  thought  that  the  affection  of  the 
stone,  with  Avhich  his  father-in-law  had  suffered  severely 


UE    DIES.  341 

before,  was  again  making  its  appearance,  and  Iiad  a  bath 
and  warm  poultices  prepared  for  him. 

After  wishing  him  good  night,  the  invalid  said :  "  If  it 
is  the  will  of  God  that  I  shall  die,  I  am  heartily  willing  to 
die,  and  I  only  pray  God  to  grant  me  a  joyful  dismission." 
He  felt  that  death  was  approaching ;  and  as  he  was  fond 
of  reading  and  interpreting  the  stars,  he  observed  intima- 
tions of  his  death  in  the  planets.  He  rose  shortly  before 
8  o'clock,  in  order  to  deliver  his  usual  lecture.  His  friends, 
Esrom  (Rudigcr)  and  Sturm,  in  vain  endeavored  to  dis- 
suade him  from  doing  so.  He  said,  "  I  will  lecture  for  a 
half  hour,  and  then  use  a  bath."  But  when  he  was  about 
to  set  his  foot  upon  a  little  stool  which  he  used  when  he 
washed  his  hands,  he  became  so  weak  that  he  was  not  able 
to  lift  up  the  other  foot,  so  that  he  almost  fell  back.  Upon 
this  he  said,  "  I  shall  go  out  like  a  lamp."  He  went  to 
the  lecture-room,  accompanied  by  his  two  friends ;  but  it 
was  not  yet  8  o'clock,  and  but  few  students  were  present. 
He  then  remarked:  "What  is  the  use  of  our  being  here?" 
On  the  way  back  to  his  house,  he  said  to  his  companions : 
"  If  I  could  reach  Kcinigsberg,  I  might  become  better." 
When  he  reached  the  house,  he  felt  somewhat  better,  and 
his  friends  did  not  venture  to  give  notice  that  the  lecture 
would  be  omitted.  Esrom  departed,  in  order  to  seal  the 
letter  in  which  he  had  communicated  Melanchthon's  illness 
to  Camerarius. 

At  9  o'clock,  he  again  went  out  to  deliver  his  lecture. 
It  only  lasted  a  quarter  of  an  hour.  He  spoke  of  the 
ransom  of  Christ,  which  he  offered  as  Mediator,  not  silver 
and  gold,  but  his  precious  blood,  by  which  he  fulfilled  the 
law,  and  satisfied  justice.  He  spoke  with  his  usual  anima- 
tion. Upon  his  rctm-n  home,  he  took  a  bath.  He  took 
but  very  little  foocl,  and  then  slept  soundly  for  three  hours. 
29* 


342  LIFE    OF    MELANCHTHON. 

At  supper,  lie  spoke  distinctly,  but  feebly.  On  tlie  fol- 
lowing night  the  fever  returned,  and  Peucer  found  that  he 
had  been  mistaken  as  to  his  disease. 

On,  the  9th  and  10th  of  April,  Melanchthon  was  lively 
and  cheerful ;  and  at  a  meeting  of  the  faculty,  spoke  very 
earnestly  against  the  parties  among  the  students.  In  the 
afternoon,  he  corrected  several  funeral  orations  in  honor 
of  Duke  Philip,  of  Pomerania,  who  died  on  the  24th  of 
February,  and  said  :  "  I  am  now  only  engaged  upon  fune- 
ral matters.  This  worthy  Prince  of  Pomerania  was  also 
named  Philip.  Perhaps  I  shall  be  the  next  Philip,  from 
the  common  herd,  who  shall  follow  this  pious  prince."  On 
the  same  day  he  delivered  a  very  animated  lecture  upon 
Christ's  prayer  (John  xvii.),  and  also  made  preparations  to 
read  a  meditation  suitable  to  the  festival  of  Good  Friday, 
in  the  morning  at  6  o'clock  (April  12th).  It  was  based 
upon  the  53d  chapter  of  the  Prophet  Isaiah.  In  this  he 
remarks  :  "  Our  diligence  and  valor  is  also  needed."  He 
had  indeed  spent  a  bad  night,  but  this  did  not  deter  him. 
When  he  was  told  that  in  the  evening  they  had  seen  clouds 
resembling  bound  rods,  he  spoke  very  earnestly  of  the 
judgments  of  God.  "The  people,"  he  said,  "are  be- 
coming secure,  and  care  for  no  warnings ;  and  whenever 
this  is  the  case,  punishment  is  not  far  oif.  May  God 
Almighty  be  gracious  unto  us,  v/hom  we  heartily  i'>ray  to 
remember  mercy  in  the  midst  of  his  wrath."  The  follow- 
ing night  he  enjoyed  good  rest,  and  slept  very  quietly.  He 
awoke  whilst  he  was  singing  an  old  hymn,  which,  when  a 
boy,  he  had  frequently  sung  in  Church :  "  With  desire 
have  I  desired  to  eat  this  passover  wdth  you  before  I  suf- 
fer." He  wrote  an  Easter  Meditation  on  the  great  Sab- 
bath, the  day  before  Easter,  and  carried  it  to  the  printing- 
office  himself.    He  then  went  to  church,  confessed  his  sins, 


HE    DIES.  343 

received  absolution,  and  together  with  others,  in  true  faith 
received  the  body  and  blood  of  our  Lord  Jesus  Christ  with 
thanksgiving  and  fervent  prayer.  In  the  afternoon  at  2 
o'clock,  he  went  to  look  after  his  manuscript  in  the  print- 
ing-office.    This  was  his  last  walk  in  the  street. 

At  4  o'clock  in  the  afternoon,  his  dear  friend  Camera- 
rius,  of  Leipzig,  who  had  been  informed  of  his  friend's 
precarious  condition,  through  Peuccr,  entered  the  house, 
and  found  his  friend  Melanchthon  upon  the  lowest  step  of 
the  stairway  that  led  to  his  gtudy,  resting  his  head  upon 
his  hand.  He  arose  and  welcomed  him,  and  they  conti- 
nued to  converse  for  some  time.  At  5  o'clock,  he  ex- 
pressed a  wish  to  go  to  bed,  for  a  severe  chill  had  come 
upon  him.  He  did  not  eat  anything.  He  could  not  sleep 
during  the  night  after  Easter ;  the  heat  of  the  fever  v»as 
rapidly  consuming  his  strength ;  but  notwithstanding  all 
this,  he  could  not  be  persuaded  to  omit  his  customary 
annual  Easter  Meditation.  He  had  already  put  on  his 
coat  to  go  out.  But  the  good  man  was  so  feeble  that  he 
was  barely  able  to  stand.  Some  one  had  informed  the 
students  that  the  Master  would  not  lecture,  upon  which 
they  all  departed.  When  his  son  Philip  came  in  to  inform 
his  father  that  there  were  no  auditors  there,  his  father 
replied,  in  a  tone  of  displeasui'e,  "  So  you  have  told  them 
to  go  away."  But  when  his  son  apologized,  he  said,  in  a 
milder  tone,  "  To  Avhom  shall  I  lecture,  if  there  is  no  one 
present?"  He  then  took  off  his  coat.  He  proceeded  to 
write  several  letters,  while  Camerarius  remained  with  him, 
and  the  rest  went  to  church.  The  excellent  and  pious 
prince  Joachim,  of  Anhalt,  who  had  heard  of  his  illness, 
sent  him  a  moor-hen,  and  several  partridges.  He  partook 
of  some  of  these,  and  also  of  some  Hungarian  plums.    He 


344  LIFE    OF    MELANCHTHON, 

also  drank  some  Rhenish  wine,  and  remarked  that  he  liked 
it.     lie  also  conversed  very  pleasantly  "with  his  friends. 

When  he  arose  from  the  table,  he  went  up  into  his  room 
and  rested  for  a  while  upon  his  couch.  He  had  also  com- 
menced writing  a  letter  to  Prussia,  which  he  now  continued, 
without  however  finishing  it.  He  was  not  able  to  write 
any  more ;  he  rested,  and  thought  of  his  deceased  friend, 
Dr.  Pommer.*  He  said,  "  Doctor  Pommer,  that  good,  and 
now  sainted  man,  died  of  nothing  but  old  age ;"  and  con- 
tinued :  "  no  one  ought  to  wish  to  live  so  long  that  his  age 
and  feebleness  would  render  him  altogether  useless  to 
men." 

On  one  of  the  following  days,  he  prayed  to  God  in  a 
very  fervent  manner,  in  the  hearing  of  many  persons,  that 
he  would  graciously  remove  him  from  this  life,  if  he  was 
not  to  serve  the  Church  and  Christian  youth  any  longer." 
And  God  heard  this  prayer,  which  he  repeated  several 
times. 

During  the  night  he  slept  tolerably  Avell.     When  he 

*  John  Bugenhagen,  Ponieranus,  or  Pommer,  was  one  of  the  most 
remarkable  men  of  the  age,  and  may  be  justly  ranked  with  Luther 
and  Melanchthon,  with  Avhom  he  cherished  a  long  and  close  friend- 
ship, and  to  whom  he  was  in  many  respects  little  inferior.  Origi- 
nally he  was  a  schoolmaster  at  Treptow  in  Pomerania ;  and  when  he 
first  saw  the  "  Babylonish  Captivitj"  by  Luther,  exclaimed,  "  The 
author  of  this  book  is  the  most  pestilent  heretic  that  ever  infested 
the  Church  of  Christ."  But  after  examining  it  more  seriously,  and 
with  an  inquisitive  mind,  it  produced  so  entire  a  change  of  senti- 
ment, that  he  said,  "  The  whole  world  is  blind,  and  this  man  alone 
sees  the  truth."  When  he  was  chosen  to  be  minister  of  the  great 
Church  at  Wittenberg,  he  not  only  did  not  aim  at  this  elevation,  but 
was  almost  dragged  by  force  out  of  his  obscurity  to  possess  it,  and 
assiduously  devoted  himself  to  the  duties  of  this  eminent  station 
during  thirty-six  years.  lie  expired  in  peace,  at  the  advanced  age 
of  seventy-three." — Cox. 


HE    DIES.  345 

arose,   therefore,   lie   contimicd    to   "write.     However,   his 
friends  persuaded  him  not  to  lecture  on  this  day,  (Easter 
Monday.)    Before  going  to  tabic,  he  said  :   "  If  it  is  God's 
will,  I  am  willing  to  die.     I  have  a  desire  to  depart,  and 
to  bo  with  Christ."     He  then  spoke  of  the  original  Greek 
word  in  the   New   Testament,   which   does  not  properly 
signify  to  depart,  but  "  to  journey  or  prepare  for  a  jour- 
ney."    He  also  recollected  a  remark  made  by  the  worthy 
and  pious   Dr.  Milichius :    "  It  might  be  that   a  person 
would  be  very  anxious  to  leave  this  life ;  but  at  the  same 
time,    no   man    could    earnestly  think   of  death,   without 
shuddering."    Melanchthon  coincided  with  this,  and  said: 
"  The  great  misery  and  troubles  of  life  are  not  able  to  give 
a  man  joy  in  the  hour  of  death.     Something  more  is  need- 
ful before  a  man  can  feel  this."     He  retired  to  his  bed, 
and  rested  for  about  three  hours.     When  he  had  risen  at 
one  time,  and  Camerarius  and  Peucer  were  again  placing 
him  upon  his  couch,  he  began  to  sink  under  their  hands. 
But  they  restored  him  by  rubbing  him.     He  spent  a  very 
restless    night ;    his    cough    was    quite    troublesome,    and 
he  slept  little.     This  was  the  fifth  attack  of  the  fever. 
He  remarked  that  at  Weimar,  Doctor  Sturtz  had  applied  a 
cardiac  of  corals,  which  relieved  him,   and  that  he  had 
thought  of  the  word  of  the  prophet  in  his  sleep :   "I  shall 
not  die,  but  live,  and  declare  the  works  of  the  Lord."    He 
requested  them  to  apply  corals  in  the  present  instance, 
and  they  did  so. 

In  the  morning  of  the  16th  of  April,  at  4  o'clock,  he 
was  heard  praying  very  earnestly.  After  his  prayer  he 
completed  the  letter  to  Prussia.  On  this  day  Camera- 
rius wished  to  go  home,  intending  to  return  at  a  more 
convenient  time.  All  entertained  hopes  that  the  fever 
would  leave  him  after  the  seventh  attack.     As  Melanch- 


346  LIFE    OF    MELANCHTnON. 

tlion  had  not  eaten  anything  the  clay  before,  a  meal  was 
prepared  earlier  than  usual,  in  order  that  he  and  his  friend 
might  eat  together.  Before  going  down,  they  sat  on  a 
bench  surrounded  by  some  other  friends.  And  now  Me- 
lanchthon  quite  unexpectedly  said  to  Camerarius,  as  if 
giving  him  his  blessing  :  "  My  dear  Dr.  Joachim,  we  have 
been  joined  in  the  bonds  of  friendship  about  forty  years, 
and  we  have  loved  each  other  with  a  sincere  and  disin- 
terested aifection.  We  have  been  teachers  of  youth  and 
faithful  colleagues,  each  in  his  proper  place,  and  I  hope  to 
God  that  our  labors  have  not  been  useless,  but  have  done 
much  good.  If  it  is  God's  will  that  I  must  die,  we  will 
perpetuate  our  unalterable  friendship  in  the  Avorld  to 
come."  ^'hey  then  both  sat  down  to  table.  Melanchthon 
then  turned  to  Camerarius's  son-in-law,  Esrom,  whose 
wife  had  died  a  year  and  a  half  before,  and  said  :  "  I  to- 
day dreamed  of  your  wife,  as  if  I  had  seen  her  die."  He 
said  of  this  pious  and  virtuous  woman,  that  he  heard  her 
remark:  "I  know  that  God  will  not  forsake  me."  "I 
can  never  forget  that  word,"  he  said.  When  something 
was  said  of  the  hurtful  doctrine  of  doubt,  he  said  to 
Esrom:  "Your  sainted  wife  did  not  speak  so."  He  also 
referred  again  to  the  hymn,  which  he  sung  in  his  sleep 
three  days  ago,  and  said  that  it  sounded  so  sweetly.  He 
ate  and  drank  very  little,  and  grew  weaker  and  weaker. 
He  expressed  a  wish  to  retire  to  his  room,  and  tried  to  go 
to  sleep.  Camerarius  felt  very  anxious  in  regard  to  him, 
and  determined  not  to  depart  that  day.  The  sick  man  fell 
asleep,  lying  upon  his  back,  with  his  eyes  half-open. 

He  was  the  very  picture  of  a  corpse.  His  friends  were 
filled  with  fear,  and  tears  filled  their  eyes  as  they  gazed 
upon  him.  The  servants  Avept  and  cried  aloud,  as  if  their 
master  were  already  dead.     But  it  had  not  come  to  this 


II  E    D  I  E  s .  -  347 

yet ;  and  when  he  turned  upon  his  side  in  his  sleep,  his 
countenance  assumed  a  more  natural  appearance,  and  he 
slept  soundly.  He  awoke  after  three  hoiu'S,  and  said  that 
he  had  slept  exceedingly  well.  Cheerfulness  and  animation 
seemed  to  return.  During  this  day,  a  Danish  Theologian, 
on  his  way  to  his  own  country,  entered  his  room.  Me- 
lanchthon  was  very  much  pleased  with  the  visit  of  this 
gentleman,  and  gave  liim  several  books,  which  had  been 
printed  at  Wittenberg,  in  order  that  he  might  present  them 
to  the  King  of  Denmark.  The  invalid  requested  him  to 
apologize  for  him  to  the  king,  because  he  had  not  written ; 
that  he  was  prevented  by  illness ;  however,  God  Avilling, 
he  hoped  to  wi'ite  soon,  and  faithfully  and  humbly  to  thank 
his  majesty  for  all  his  gracious  favors.  He  also  prayed 
that  the  king  and  his  entire  kingdom  might  continue  to 
enjoy  happiness  and  prosperity. 

He  was  so  refreshed  by  his  sleep,  that  he  wrote  letters, 
walked  through  his  room  and  the  house,  and  was  more 
cheerful  and  animated  than  during  the  whole  time  of  his 
illness.  All  began  to  entertain  a  hope  of  his  recovery.  At 
the  supper-table,  he  Avas  very  cheerful.  When  the  con- 
versation turned  upon  those  men  who  had  brought  discord 
into  the  Church,  and  still  continued  to  foment  it,  he  was 
greatly  moved,  and  with  unusual  passion  remarked :  "  They 
are  knaves,  and  will  remain  knaves,  and  God  will  yet  make 
it  manifest  that  they  are  knaves."  He  remained  at  table 
until  about  8  o'clock.  It  was  the  last  meal  he  ever 
received  in  the  lower  part  of  his  house.  His  sleep  was 
refreshing.  In  his  sleep  his  spirit  was  impressed  with  the 
words  of  the  Apostle  Paul,  "  If  God  be  for  us,  who  can 
be  against  us  ?" 

On  the  following  day,  April  17th,  he  sealed  the  letter  to 
Prussia,  wrote  something  upon  some  small  pamphlets,  and 


348  LIFE    OF    MELANCHTHON. 

sent  them  to  his  friends,  and  a  few  of  them  to  the  Duke. 
AYhen  he  felt  some  fatigue,  and  the  fever  was  about  attack- 
in  sr  him  again,  Camerarius  came  to  bid  him  farewell. 
Philip  said :  "  The  Son  of  God,  who  sitteth  at  the  right 
hand  of  his  heavenly  Father,  and  giveth  gifts  to  men, 
preserve  you  and  yours,  and  all  of  us.  Give  my  warmest 
regards  to  your  dear  T^ife  !"  Tliis  was  the  last  interview 
of  these  aifectionate  friends.  Camerarius  mounted  his 
horse  before  Melanchthon's  door,  and  went  to  Leipzig  to 
attend  to  some  important  matters,  intending  to  return 
afterwards.  Prince  Joachim,  of  Anhalt,  on  the  same  day 
sent  one  of  his  attendants  to  inquire  in  regard  to  the  good 
man's  health.  Melanchthon  conversed  with  him  in  a  very 
friendly  manner,  and  expressed  his  affection  towards  the 
prince  in  such  moving  blessings  and  wishes  for  his  welfare, 
that  every  eye  was  filled  with  tears.  Several  letters  also 
arrived  from  Switzerland,  which  spoke  of  the  prospects  of 
a  General  Council,  which  the  Pope  intended  to  convene. 
He  said:  "It  is  far  better  for  me  to  die,  than  to  be  obliged 
to  attend  this  Council."  For  every  one  could  easily  ima- 
gine what  shameful  dissensions  would  arise  there,  even  on 
the  side  of  the  Protestants.  At  8  o'clock,  the  fever  made 
its  appearance  for  the  sixth  time.  To  some  one  standing 
at  his  bedside,  he  remarked :  "I  was  to-night  thinking  of 
the  foolish  dispute  that  some  pretend,  that  Christ  was  not 
afraid  of  death.  But  he  understood  what  it  is  to  die,  far 
better  than  we  do,  or  can  do.  Therefore  he  no  doubt  was 
more  afraid  of  death  than  we  are."  He  also  said,  "  How 
does  the  will  of  the  Lord  Jesus  Christ  agree  with  the  will 
of  his  Heavenly  Father,  when  he  was  afraid  of  death!" 
But  he  did  not  give  any  further  intimation  of  his  views  in 
regard  to  this.  He  again  spoke  of  Esrora's  wife  :  "  Wliat 
a  fine  young  woman  your  beloved  wife  was  !     She  had  a 


HE    DIES.  349 

Strong  constitution,  too ;  and  yet  she  died  very  easily,  and 
had  a  disease  very  much  like  mine.  For  she  had  pains  in 
her  left  side,  and  I  have  them  too.  But  the  great  weaic- 
ness  of  my  hody  is  owing  to  other  causes,  which  I  do  not 
understand."  And  shortly  before  retiring,  he  said:  "If 
this  is  not  death,  it  is  indeed  a  very  severe  scourge."  A 
large  map  hung  near  his  bed,  which  he  regarded  very 
attentively.  He  turned  round,  and  with  a  smile  remarked : 
"  Virdungus  once  foretold  to  me,  by  astrology,  that  I  would 
be  shipwrecked  upon  the  ocean,  and  now  I  am  not  far  from 
it."  He  had  reference  to  the  painted  ocean  upon  the  map. 
When  the  heat  of  the  fever  came  upon  him,  and  he  was 
about  to  uncover  his  extremities,  a  feeling  of  modesty  led 
him  to  say  to  those  who  Avere  surrounding  his  bed:  "What 
are  you  standing  here  for  ?  Can't  you  go  home  ?"  This 
frightened  many  so  much  that  they  retired,  and  fewer  per- 
sons were  present  during  that  day.  At  2  o'clock,  the  fever 
left  him  ;  it  had  not  been  as  severe  as  before.  He  rose, 
and  took  some  food,  but  his  stomach  would  not  retain  it. 
He  again  retired,  and  slept  until  5  o'clock.  He  Avas  lying 
all  night  in  his  chamber,  his  slumbers  being  very  slight 
and  restless.  His  friends  feared  that  the  returning  fever 
would  consume  his  remaining  strength.  Philip  himself 
said,  "The  end  is  not  far  distant;"  and  prayed,  "0  Lord, 
make  an  end !" 

On  the  18th  of  April  he  rose  early  in  the  morning  at  4 
o'clock,  and  was  conveyed  down  into  his  study.  He  re- 
quested them  to  remove  the  sofa,  Avhicli  felt  uncomfortable, 
and  to  put  up  his  travelling-bed.  When  he  was  taken 
down,  he  said  :  "  This  is  called  a  travelling-bed  ;  suppose 
I  should  be  obliged  to  travel  in  it  ?"  While  the  physicians 
became  convinced,  from  a  number  of  signs,  that  he  Avould 
not  recover,  he  felt  it  Iiimself,  and  said,  "  he  was  perfectly 
30 


850  LIFE    OF    MELANCHTIION. 

satisfied,  if  it  Avas  God's  will."  At  8  o'clock,  pastor  Paul 
Eber,  and  several  other  persons,  entered  tlie  room,  and 
approached  the  death-bed.  Mclanchthon  frequently  re- 
peated that  he  had  subjected  his  own  will  to  the  will  of 
God,  and  that  life  and  death  were  altogether  in  his  hands. 
He  would  be  perfectly  satisfied  with  whatcA^er  he  should 
do  ;  and  he  also  remarked,  "by  the  blessing  of  God  I  have 
no  particular  anxieties  now ;  for  although  my  daughter's 
children,  whom  I  tenderly  love,  are  now  passing  before 
my  eyes,  I  comfort  myself  Avith  the  thought  that  they  are 
in  the  hands  of  pious  and  godly  parents,  whom  I  love  also. 
They  will  be' solicitous  for  their  welfare,  and  carefully  train 
them,  as  I  have  done  hitherto,  and  God  will  also  add  his 
blessincf.  But  I  feel  for  the  common  calamities,  and  am 
greatly  troubled  because  a  cavilling  and  perverse  world 
acts  so  wilfully,  and  troubles  the  Holy  Christian  Church 
so  shamefully.  However,  let  them  do  whatever  they  please, 
through  the  goodness  of  God  our  doctrine  is  correct  and 
clear  for  all  that."  He  then  said  to  some  persons  present, 
"You  are  young,  and  have  received  sufficient  talents 
through  the  goodness  of  God ;  but  see  to  it  that  you  use 
them  aright.  May  Almighty  God  preserve  you,  and  give 
you  strength  and  Avisdom,  that  you  may  be  of  serA^cc  to 
him  and  his  Church." 

When,  on  the  same  day,  he  saw  one  of  his  granddaugh- 
ters, Peucer's  eldest  child,  passing  before  his  bed,  he  called 
her  to  him,  and  said :  "  Dear  daughter,  I  have  loved  you 
most  affectionately  :  see  that  you  roA^erence  your  parents, 
and  always  obey  them,  and  fear  God,  Avho  will  never  for- 
sake you.  May  God  Almighty  protect  you,  and  give  you 
his  blessing.     Amen!" 

He  also  spoke  in  the  same  friendly  manner  to  the  other 
children,  aaIio  were  younger,  and  exhorted  them  to  pray 


HE    DIES.  351 


and  to  be  pious.  To  his  daughter  he  said  :  "  Dear  daugh- 
ter, God  has  given  you  a  pious  husband.  Love,  honor, 
and  obey  him.  And  raise  your  children  in  the  fear  of  God, 
and  God  will  be  with  you,  and  will  not  forsake  you."  He 
spoke  like  one  who  was  taking  leave. 

Camerarius  Avas  written  to  on  the  followinci;  dav,  and 
informed  that  he  must  make  haste,  if  he  wished  to  find 
his  Philip  alive.  But  it  was  impossible  for  him  to  arrive 
before  the  death  of  his  friend.  At  8  o'clock  on  the  18th 
of  April  he  had  some  food  prepared  for  himself,  and  par- 
took of  a  little  broth,  and  a  few  slices  of  lemon.  Soon 
after  he  asked  his  son-in-law,  "What  hopes  he  entertained 
in  regard  to  him,  and  that  he  should  not  hide  anything 
from  him."  Peucer  replied  :,"  God  is  your  life,  and  the 
length  of  the  days  of  your  life.  But  as  you  request  me 
to  tell  the  whole  truth,  there  is  indeed  very  little  hope,  as 
far  as  I  am  able  to  judge  from  natural  causes,  for  you  are 
very  weak,  and  your  weakness  is  increasing  every  mo- 
ment." Upon  this  he  said:  "Yes,  I  feel  my  weakness, 
and  understand  what  it  imports  very  well.  I  have  com- 
mended the  w^hole  matter  to  God,  whom  I  pray  to  deal 
mercifully  with  me  !" 

He  had  before  commenced  his  will,  which  opened  with  a 
short  declaration  of  all  the  articles  of  his  doctrine  and 
faith.  He  now  ordered  them  to  look  for  it,  in  order  that 
he  might  finish  it.  But  it  could  not  be  found,  and  it  was 
supposed  some  one  had  stolen  it.  At  2  o'clock  he  seated 
himself  at  his  desk,  to  write  another.  We  will  insert  a 
part  of  what  he  wrote :  "  In  the  year  1560,  on  the  eigh- 
teenth day  of  April,  I  have  written  this  will  in  my  sick- 
ness, briefly  in  reference  to  the  humble  possessions  which 
God  has  bestowed  upon  me.  I  have  twice  before  written 
the  confession  of  my  faith,  and  gratitude  to  God  and  our 


352  LIFE    OF    MELANCIITIION. 

Lord  Jesus  Christ,  but  this  has  been  lost.  But  I  wish  my 
answer  to  the  Bavarian  articles  to  be  looked  upon  as  my 
confession  against  the  Papists,  Anabaptists,  the  followers 
of  riacius,  and  others  like  them." 

He  then  expressed  his  wishes  in  regard  to  the  division 
of  his  property  among  his  heirs ;  but  his  weakness  pre- 
vented him  from  concluding  it,  which  he  intended  to  do  on 
the  following  day,  but  it  was  never  done.  He  was  in  full 
possession  of  all  his  mental  faculties,  and  remained  so  to 
the  end.  As  he  felt  no  pain  in  his  head  at  all,  some  sup- 
posed that  he  would  die  very  painfully.  He  also  conversed 
with  his  son-in-law  in  regard  to  the  aifairs  of  the  Univer- 
sity, what  subjects  should  be  taught  there,  and  also  pointed 
out  his  successor.  At  three  o'clock,  he  expressed  a  Avisli 
to  retire  to  his  room  again.  He  slept  soundly  until  six. 
In  the  meantime,  letters  had  arrived  from  Frankfort,  in 
which  his  friends  informed  him  how  terribly  the  pious  were 
being  persecuted  in  France.  He  said:  "Well,  I  am  weak, 
and  do  not  feel  well ;  but  all  my  sickness  does  not  pain  me 
as  much  as  the  great  misery  of  the  holy  Christian  Church, 
which  arises  from  the  unnecessary  separation,  wickedness, 
and  wilfulness,  of  those  vrho  have  departed  from  us  without 
cause ;  and  these  mad  people  are  not  able  to  stop,  but  must 
still  go  on  and  make  this  misery  worse  than  it  is ;  for  they 
do  not  spare  any  one.  But  yon  will  see  that  God  will 
punish  this  wantonness,  and  we  shall  be  punished  along 
with  them.  However,  our  punishment  shall  be  that  Avhicli 
a  father  inflicts.  But  they  shall  be  compelled  to  suffer 
severer  punishment.  I  deeply  commiserate  the  poor  people 
v\^ho  are  so  wretchedly  deceived."  He  continued  to  utter 
his  complaints  thus  for  a  long  time,  and  it  affected  him 
very  much.  His  friends  also  read  other  letters  to  him,  of 
more   cheering   character.      Thus   the   conversation   was 


HE     DIES.  353 


turned  into  a  different  channel,  he  thought  of  several 
friends  and  acquaintances,  and  even  uttered  a  few  words  in 
jest.  His  friends  conversed  with  him  until  about  eight 
o'clock,  and  entertained  the  best  hopes  in  regard  to  his 
condition.  Before  retiring  to  rest,  he  ate  a  few  preserved 
cherries,  and  drank  a  little  Avine,  to  strengthen  himself  for 
sleep. 

It  was  his  last  night,  for  the  IWi  of  April  was  the  day 
of  his  death.     His  sleep  was  very  much  disturbed.     At 
two  o'clock  at  night,  he  rose  in  the  bed,  and  said  to  the 
physician  Avho  was  present,  that  he  had  slept  very  little. 
He  had  again  thought  of  the  word  of  Paul,  "  If  God  be 
for  us,  who  can  be  against  us  ?"    He  thought  of  the  misery 
and  troubles  of  the  Church  with  great  sorrow;  and  his 
complaints  were  finally  changed  into  fervent  prayers  for 
the  whole  Christian  Church.    He  spoke  with  his  son-in-laAV 
until  about  three  o'clock,  and  was  then  led  into  his  study. 
After  walking  up  and  down  for  some  time,  he  laid  himself 
upon  his  travelling-bed,  and  fell  asleep,  breathing  very 
easily.     When  he  awoke  about  6  o'clock,  he  requested  his 
son-in-law  to  cut  off  his  hair.     This  was  done.     He  had 
three  clean  linen  shirts  brought  to  him,  which  he  put  on, 
one  over  the  other,  as  he  had  been  in  the  habit  of  doing 
for  years,  in  order  to  keep  his  body  warm.    He  also  placed 
a  clean  night-cap  upon  his  head,  for  he  was  in  the  habit  of 
always  wearing  one  at  home ;  and  he  remarked  that  he 
had  learned  this  of  the  celebrated  Dr.  Reuchlin.     In  this 
manner  he  adorned  himself  for  his  departure.     Soon  after, 
the  minister  of  Torgau,  together  with  his  chaplain,  Fisher, 
and  the  physician  Kentman,  of  Torgau,  came  to  pay  a  visit 
to  the  sick  man.     He    conversed  with  these   friends  for 
about  half  an  hour.     He  said  that  he  did  not  feel  particu- 
larly troubled  on  account  of  himself,  but  that  he  deeply 
30* 


% 

354  LIFE     OF    MELANCIITHON. 

felt  the  sad  condition  of  the  Church ;  for  men  were  exciting 
wanton  and  useless  controversies,  dividing  the  Church,  and 
darkening  the  truth  of  the  pure  doctrine  by  violence.  But 
that  he  also  had  the  consolation  to  know,  that  by  the  grace 
of  God,  the  true  doctrine  is  rightly  explained  in  our 
churches;  and  thus  concluded:  "If  I  die,  I  shall  escape 
coming  misfortunes,  and  shall  be  torn  away  from  this 
unhappy,  sophistical,  and  strange  year  of  nature." 

He  began  to  pray  with  tears,  and  to  commend  the 
Church  to  the  Son  of  God,  our  Lord  and  Saviour  Jesus 
Christ.  When  the  three  friends  were  about  to  depart,  he 
invited  them  to  dinner.  They  accepted  the  invitation; 
but  one  of  them  received  word  that  his  daughter  was  taken 
ill.  They  then  came  to  bid  him  farewell ;  and  the  invalid 
exhorted  them  to  pray  for  the  churches  and  schools,  and 
said :  "I  know  very  well  that  you  do  so.  The  Almighty 
God  be  with  you!"  This  was  at  7  o'clock,  and  he  was 
exceedingly  weak. 

In  the  meantime  his  pastor,  several  deacons,  professors, 
and  other  persons  came  in.  Eight  o'clock  was  the  hour 
when  the  fever  was  expected ;  his  strength  decreased  per- 
ceptibly, and  at  last  he  fainted.  His  friends  restored  him, 
and  he  slept  quietly  for  a  little  while.  When  he  awoke, 
he  began  to  repeat  his  customary  prayer.  He  spoke  with 
a  very  feeble  voice,  yet  every  word  could  be  heard.  He 
prayed:  "0  Almighty,  Eternal,  living  and  true  God, 
Creator  of  heaven,  and  earth,  and  men,  together  with  thy 
co-eternal  Son,  our  Lord  Jesus  Christ,  who  was  crucified 
for  us  and  raised  from  the  dead,  and  thy  living,  pure,  and 
true  holy  Spirit ;  thou  wise,  good,  faithful,  gracious  and 
just  God ;  thou  voluntary,  pure,  and  faithful  Saviour,  who 
givest  life  and  law,  thou  hast  said :  '  I  have  no  pleasure  in 
the  death  of  the  sinner,  but  rather  that  he  should  retm-n 


HE    DIES.  355 

unto  me  and  live ;'  and  -svlio  hast  also  said,  '  Call  upon  me 
in  the  day  of  trouble,  and  I  will  deliver  thee.'     I  confess 
myself  a  poor  sinner  before  thee,  who  is  burdened  with 
many  sins  ;  for  I  have  offended  against  thy  holy  command- 
ments in  many  ways,  and  I  mourn  from  my  heart  that  I 
have  offended  thee,  and  pray  thee,  for  the  sake  of  thy  dear 
Son,  our  Lord  and  Saviour  Jesus  Christ,  who  was  nailed 
to  the  cross  for  our  sakes,  and  was  raised  again  from  the 
dead,  that  thou  wouldst  have  mercy  upon  me,  forgive  me 
my  sins,  and  justify  me  by  and  for  the  sake  of  the  Lord 
Jesus  Christ,  who  is  thy  eternal  word  and  image,  whom 
thou  didst  deliver  as  a  sacrifice,  mediator,  Redeemer,  and 
Saviour,  led  by  thy  wonderful  and  indescribable  counsels, 
and  inscrutable  wisdom  and  mercy.     And  I  also  pray  thee 
to  sanctify  me  by  thy  holy,  living,  pure,  and  true  Spirit, 
so  that  I  may  truly  acknowledge,  and  firmly  believe,  obey, 
thank,  fear,  and  invoke  thee,  behold  thy  gracious  counte- 
nance with  joy  throughout  all  eternity,  and  for  ever  serve 
thee,  the  Almighty,  true  God,  Creator  of  heaven  and  earth, 
and  men,  the  everlasting  Father  of  our  Lord  Jesus  Christ, 
and  also  Jesus  Christ,  thy  dear  Son,  thine  eternal  word 
and  image,  and  thy  Holy  Spirit,  the  true,  pure,  and  living 
Comforter.     In  thee  have  I  hoped,  0  Lord :  let  me  never 
be  confounded :  in  thy  righteousness  deliver  me.     Make 
me  righteous,  and  bring  me  unto  eternal  life ;  thou  hast 
redeemed  me,  0  thou  God  of  faithfulness  and  truth.    Keep 
and  rule  our  chui'ches  and  government,  and  this  school. 
Bestow  a  salutary  peace  and  government  upon  them.    Eule 
and  protect  our  princes  and  government ;  gather  and  pre- 
serve an  everlasting  Christian  Church  unto  thyself  in  these 
lands.     Sanctify  and  unite  it  by  thy  Holy  Spirit,  that  it 
may  be  one  in  thee,  in  the  true  knowledge  and  worship  of 
thy  dear  Son,  our  Lord  Jesus  Christ,  by  and  through  him. 


356  LIFE    OF    MELANCIITUON.. 

thy  eternal  Son,  our  Lord  Jesus  Christ,  who  for  our  sakes 
was  nailed  to  the  cross,  and  raised  again  from  the  dead. 
Almighty,  eternal  Son  of  God,  thou  faithful  Lord  and  Sa- 
viour Jesus  Christ,  who  art  the  eternal  word  and  image  of 
the  eternal  Father,  our  Mediator  and  Saviour,  crucified 
for  us  and  raised  again,  I  give  thee  most  hearty  thanks 
that  thou  didst  assume  our  human  nature,  and  art  ordained 
my  Redeemer,  that  in  the  flesh  thou  didst  suffer,  and  arise 
from  the  dead,  and  now  intercedest  for  mc,  I  heseech  thee 
regard  and  have  mercy  upon  me,  for  I  am  lonely  and  poor  ; 
increase  the  light  of  faith  in  me,  hy  thy  Holy  Spirit,  bear 
with  me  in  my  weakness,  rule,  protect,  and  sanctify  me ; 
in  thee,  0  Lord,  have  I  hoped  ;  let  me  never  be  confounded. 
Almighty,  Holy  Spirit,  true,  pure,  and  living  Comforter, 
illuminate,  rule,  and  sanctify  me,  strengthen  faith  in  my 
heart  and  in  my  soul,  give  me  true  consolation,  preserve 
and  rule  me,  that  I  may  dwell  in  the  house  of  the  Lord  all 
the  days  of  my  life,  that  I  may  behold  the  beauty  of  the 
Lord,  and  may  be  and  remain  for  ever  a  holy  temple  of  the 
Lord,  and  praise  God  for  ever  with  a  joyful  spirit  in  that 
eternal  heavenly  Church  and  Congregation," 

Thus  he  prayed.  This  prayer  must  have  exhausted  him 
very  much,  for  he  leaned  back  upon  his  bed,  and  slumbered 
for  some  time.  But  suddenly  he  opened  his  eyes,  and  said 
to  Peucer :  "  I  have  been  in  the  power  of  death,  but  the 
Lord  has  graciously  delivered  me."  He  repeated  this 
several  times,  and  as  it  could  only  be  explained  by  sup- 
posing that  he  had  passed  through  some  severe  internal 
conflict,  Magister  John  Stumo  said  to  him :  "  There  is 
now  no  condemnation  to  them  that  are  in  Christ  Jesus." 
Melanchthon  soon  added  :  "  Christ  is  made  to  us  wisdom, 
righteousness,  sanctification,  and  redemption,  in  order 
that,  as  it  is  written,  "  Let  him  that  glorieth,  gloi^  in  the 


HE    DIES.  357 

Lord."  Ho  also  frequently  repeated  the  words :  "  Oh 
Lord,  have  mercy  upon  mo !"  His  pulse  was  gone,  his 
hands  and  feet  became  cold,  his  breathing  short,  his  eyes, 
temples,  and  the  pit  of  his  neck  fell  in,  and  his  strength 
was  failing  very  rapidly.  It  was  easy  to  see  that  the  hour 
of  his  departure  Avas  near.  He  was  asked  whether  he 
did  not  wish  to  eat  something.  When  he  signified  his 
willingness,  they  made  him  a  soup  of  Hamburg  beer. 
He  ate  about  three  spoonsful,  and  remarked :  "  What 
a  very  good  soup  this  is  !"  He  did  not  oat  or  drink  any- 
thing more  after  this,  but  requested  them  to  raise  him  up, 
because  he  Vf'ished  to  finish  his  will.  But  when  he  found 
that  he  was  too  weak,  he  said :  • "  Oh  God,  that  I  should 
be  seized  so  unexpectedly,"  He  laid  his  hands  before  him, 
and  sat  for  a  little  while,  and  then  laid  himself  down.  The 
heat  of  the  fever  Avas  still  so  strong,  that  he  left  his  feet 
uncovered,  although  they  were  extremely  cold.  He  was 
able  to  turn  about  in  his  bed  without  assistance.  About  1 
o'clock  he  fainted  again.  Being  restored  by  rubbing,  he 
said,  ''Ah,  what  are  you  doing?"  While  he  was  thus 
lying  perfectly  still,  the  Pastor  thought  it  proper  to  read 
some  portions  of  the  Old  and  New  Testaments  to  him. 
He,  and  the  two  Deacons,  Froshel  and  Sturio,  now  altcv- 
nately  read  the  24th,  25th,  and  26th  Psalms,  the  53d 
chapter  of  Lsaiah,  the  14th,  15th,  16th,  and  17th  chapters 
of  John,  Romans  v.,  and  several  other  chapters  and  verses 
of  Paul  and  the  prophets.  When  they  were  done  and 
silent,  the  dying  man  said,  in  a  loud  and  distinct  voice : 
"  I  perpetually  bear  in  mind  the  word  of  John  of  the  Son 
of  God,  my  Lord  Jesus  Christ :  The  World  knew  him  not ; 
— but  as  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even  to  them  that  believe  on  his 
name."    He  then  continued  to  pray  silently;  his  lips  were 


358  LIFE    OF    MELANCHTHON. 

moving,  but  no  one  understood  what  he  was  saying.  Those 
professors,  whose  duty  it  was  to  lecture  in  the  afternoon, 
gave  notice  of  the  postponement  of  their  lectures,  in  which 
they  stated  the  reason,  and  called  upon  the  students  to 
unite  their  prayers  with  their  own,  A  great  excitement 
arose  among  the  students  and  citizens,  and  all  were  filled 
with  sorrow.     All  were  anxiously  aAvaiting  the  end. 

Within,  the  dying  man  was  lying  in  the  struggle  of 
death,  his  eyes  half  open,  and  his  body  very  restless.  He 
did  not  speak,  unless  a  question  was  put  to  him,  although 
he  was  fully  conscious.  His  son-in-law  asked  him  whether 
he  wished  to  have  anything.  "Nothing  but  heaven,"  he 
replied,  "  and  therefore  do  not  ask  me  such  questions  any 
more." 

About  3  o'clock  in  the  afternoon,  when  his  head  had 
slipped  from  the  pillow,  and  he  was  lying  in  an  uncomfort- 
able position,  they  attempted  to  raise  him  and  alter  his 
position,  when  he  fainted  again.  He  was  soon  restored. 
"Ah,  what  are  you  doing?"  he  said,  "why  do  you  disturb 
my  sweet  repose  ?  let  me  rest  unto  the  end,  for  it  will  not 
last  very  long." 

As  they  saw  that  his  end  was  approaching,  several  per- 
sons united  in  prayer  to  God  that  he  would  be  pleased  soon 
to  grant  him  a  blessed  dismission.  The  Pastor  began  to 
pray  in  a  very  consoling  manner,  and  all  in  the  room  fell 
upon  their  knees,  and  united  in  prayer  with  liim.  Those 
passages  of  Scripture  Avhich  he  was  known  to  have  re- 
garded with  peculiar  interest,  were  now  repeated,  such  as, 
"Let  not  your  heart  be  troubled;  so  also,  John  15,  16, 
17,  also  10  :  "Whoever  loves  me,  will  keep  my  command- 
ments." "My  sheep  hear  my  voice."  Also,  Horn,  xin., 
"If  God  be  for  us,  who  can  be  against  us  ?" 

Several  persons,  who  had  not  taken  any  food  throughout 


HE    DIES.  359 

the  day,  now  went  to  table,  but  soon  returned.  It  Avas  in 
the  evening  at  6  o'clock,  and  the  dying  man  was  lying 
still,  when  Froshel  arose,  and  pronounced  the  benediction 
upon  him  :  "  The  Lord  bless  thee  and  keep  thee  !  The 
Lord  make  his  face  to  shine  on  thee,  and  be  gracious  unto 
thee  !  The  Lord  lift  up  his  countenance  on  thee,  and  give 
thee  peace !"  Veit  Winsheim,  Doctor  of  Medicine,  and 
Professor  of  Greek,  repeated  the  words  of  the  Psalm 
to  him  :  "  Into  thy  hands  I  commend  my  spirit ;  0  Lord, 
thou  hast  delivered  me,  thou  righteous  and  faithful  God !" 
He  asked  him  whether  he  heard  him  ?  The  dying  mo.n 
replied,  "  Yes!"  loud  enough  to  be  heard  by  all.  It  was 
his  last  word  upon  the  earth. 

Froshel  now  repeated  the  Creed,  the  Lord's  prayer,  and 
the  words  "  Lord  Jesus  Christ,  into  thy  hands  I  commend 
my  spirit !"  he  repeated  several  times.  When  he  repeated 
them  for  the  thii'd  time,  Melanchthon  moved  his  lips  as  if 
he  was  praying.  More  than  twenty  persons  were  gazing 
upon  the  dying  man.  Without  the  slightest  motion,  this 
worthy  man  gently  fell  asleep  in  the  evening,  at  7  o'clock, 
in  the  very  same  hour  in  which  he  first  beheld  the  light  of 
this  world,  63  years  and  63  days  before.  In  the  midst  of 
prayer  he  celebrated  his  return  home,  as  the  old  account 
says,  "  to  his  beloved  Lord  Jesus  Christ,  whom  he  always 
praised  with  his  heart  and  mouth.  With  him  he  no  doubt 
now  enjoys  everlasting  happiness  and  glory,  together  with 
all  the  elect.  May  our  Lord  Jesus  Christ,  the  Son  of  God, 
help  us  all  to  enjoy  the  same,  and  may  he  grant  us  all  a 
happy  end,  and  joyous  dismission,  whenever  it  shall  please 
him  to  call  us  away.     Amen."  _         * 


Winsheim,    who    delivered    his    funeral    oration,    said: 
"  Failing  gradually,  he  ceased  to  breathe  almost  without 


860  LIFE    OF    MELANCIITIION. 

feeling  death,  and  lay  like  one  who  is  asleep ;  his  face  was 
not  distorted,  and  his  features  were  not  changed,  as  is 
generally  the  case  with  the  dead."  When  the  beloved 
teacher  had  thus  closed  his  eyes,  the  tidings  of  this  event 
spread  rapidly  through  the  city.  The  students,  greatly 
distressed,  came  to  the  house  in  great  numbers.  It  was 
very  easy  to  see  how  much  they  had  loved  him.  The  Uni- 
versity soon  informed  the  Elector  of  this  sad  event.  The 
body  w^as  laid  out  in  the  study  during  the  same  evening. 
On  the  morning  of  the  20th  of  April,  the  artist,  Lucas 
Kranach,  painted  his  portrait.  All  were  anxious  to  behold 
the  beloved  body,  and  permission  was  given  to  all  during 
that  and  the  following  day. 

No  one  looked  upon  the  beloved  countenance,  Avithout 
tears.  Some  touched  his  bead  ;  others  took  his  hand,  and 
pressed  it.  Many  kissed  him,  with  many  tears.  The 
citizens  brought  their  children  to  look  upon  him,  so  that 
they  might  be  able  to  say,  in  future  times,  what  kind  of 
man  he  was.  His  body  was  placed  in  a  leaden  coffin,  and 
this  again  in  one  of  wood,  and  with  other  papers,  the  fol- 
lowing was  also  placed  in  it:  "In  this  coffin,  Philip 
Melanchthon  was  buried,  who  was  a  professor  of  the 
Holy  Scriptures,  and  the  good  arts,  for  42  years.  He  was 
an  excellent,  learned,  pleasant,  sensible,  sincere,  pious, 
and  holy  man ;  patient  and  benevolent  toAvards  the  poor, 
the  most  faithful  and  diligent  assistant  of  the  sainted  and 
revered  Doctor  Martin  Luther,  in  explaining  and  establish- 
ing the  pure  doctrine  of  the  divine  word,  which  had  been 
darkened  by  the  fraud  of  the  Roman  Popes,  the  juggling 
of  the  monks,  and  a  great  number  of  abuses.  He  also 
prepared  the  Augsburg  Confession,  which  was  delivered  to 
the  Emperor  Charles  V.,  in  1530,  after  the  purification 


HE    DIES.  361 

and  exposition  of  the  true  doctrine  had  begun  in  1517, 
and  a  change  had  also  taken  place  in  these  churches.  And 
he  continued  to  defend  the  truth  of  the  heavenly  doctrine 
for  30  years,  upon  public  diets,  and  privately,  as  is  proved 
by  his  writings,  which  have  been  published  to  the  world." 
After  this  follows  a  short  account  of  the  events  of  his  life, 
from  his  birth  to  his  death. 

The  funeral  took  place  on  the  21st  of  April.  Joachim 
Camerarius,  and  Dr.  MoRcn,  of  Leipzig,  arrived  at  nine 
o'clock  in  the  morning.  His  great  grief  would  not  suffer 
him  to  look  upon  the  body  of  his  beloved  friend  once  more. 
The  procession  set  out  in  the  afternoon.  The  students 
came  first,  and  were  followed  by  the  body,  borne  by  the 
professors  of  philosophy,  who  were  dressed  in  long  black 
funeral  robes.  After  them  came  the  relatives,  the  other 
professors,  the  city  council,  strange  noblemen  and  others, 
students  and  citizens.  The  coffin  was  first  taken  to  the 
parish  church,  where  it  was  set  down  before  the  altar,  on 
the  very  spot  where  Melanchthon  had  been  in  the  habit  of 
kneeling  when  priests  were  ordained.  A  psalm  and  seve- 
ral other  hymns,  were  sung  here.  The  Pastor,  Paul  Eber, 
then  mounted  the  pulpit,  and  preached  the  funeral  sermon, 
from  the  words  in  1  Thess.  iv.  From  the  parish  Church, 
the  procession  moved  towards  the  Electoral  Church.  There 
the  body  was  deposited  by  the  side  of  Luther's  grave. 
Veit  Winsheim  mounted  a  pulpit  which  had  been  erected 
near  it,  and  delivered  an  excellent  and  moving  Latin 
address.  He  closed  it  in  the  following  words :  "  He  has 
left  us,  and  all  his,  the  churches  of  these  dominions,  and 
the  University,  in  a  painful  state  of  anxiety.  At  the  very 
time  when  we  are  tossed  about  by  the  ocean-storms,  we 
have  lost  our  pilot,  at  the  very  time  when  we  need  him 
31 


362  LIFE    OF    MELANCHTHON. 

most,  and  could  spare  him  less  than  ever  before.  But  it  is 
not  difficult  to  understand  what  God  means  by  taking  such 
men  from  the  world,  in  order  that  they  may  not  see  tho 
coming  distresses.  I  do  not  wish  to  be  a  prophet  of  mis- 
fortunes ;  but  let  us  cultivate  repentance  and  patience,  so 
that  we  may  either  escape  from  the  wrath  of  God,  or  that 
we  may  be  able  to  bear  his  paternal  chastisement,  if  it  be 
necessary.  For  the  death  of  such  men  should  incite  us  to 
piety,  to  repentance,  and  more  fervent  prayer;  and  also 
to  preserve  the  inheritance  left  us  by  these  two  men, 
Luther  and  Melanchthon ;  namely,  the  pure  doctrines  of 
truth,  with  the  greatest  prudence,  diligence,  and  fidelity. 
For  this  is  not  the  time  for  security  and  sleep,  but  for 
watchfulness.  We  have  all  seen  what  came  to  pass  after 
Luther's  death ;  let  every  one  reflect  for  himself,  what 
things  are  to  be  expected  now."  After  this,  the  body  was 
deposited  in  its  resting-place,  by  the  side  of  Luther.  The 
whole  community  assisted  at  these  funeral  solemnities. 
There  was  such  a  concourse  of  persons  of  every  condition 
and  age,  that  Wittenberg  had  never  seen  one  to  exceed  it. 
All  were  deeply  moved,  and  many  tears  were  shed.* 

*  Ilis  ■well-known  friend  and  pupil,  John  Mattbesius,  wrote  an 
epitaph  in  verse,  which  the  author  says  he  proposes  to  lay  upon  the 
godly  man's  grave  as  a  lovely  flower.  Despairing  of  being  able  to 
give  it  to  tho  reader  in  a  good  translation,  we  have  omitted  it  in  the 
text,  and  propose  to  give  it  as  well  as  we  can  in  simple  prose:  "A 
honey-flower,  sprung  from  black  earth  (alluding  to  the  name  Me- 
lanchthon, or  Schwartzerd),  worthy  of  the  crown  of  honor  and 
praise,  withered  by  the  intense  heat,  lies  at  rest  here.  Many  grate- 
ful little  bees  sipped  and  made  honey  from  it,  for  the  comfort  and 
instruction  of  Christendom ;  and  therefore  many  churches  and 
schools  are  filled  with  sorrow.  This  little  flower  has  satisfied  many 
insects  and  wild  birds  with  its  perfume  and  precious  nectar.    God 


HE    DIES.  363 

A  small  plate  of  metal,  in  the  floor,  still  marks  Me- 
lanchtlion's  resting-place,  -while  another  on  the  wall  pre- 
sents his  portrait,  and  eulogizes  the  great  and  ever  to  be 
remembered  reformer  and  teacher,  not  only  of  Germany, 
but  of  entire  evangelical  Christendom. 

The  Wittenberg  account  closes  mth  the  following  prayer, 
with  which  we,  too,  shall  end  our  narrative : 

"And  we  hereby  earnestly  and  heartily  beseech  God, 
that  he  will  be  pleased  to  gather  and  preserve  an  everlast- 
ing Christian  Church  among  us,  and  in  these  lands,  and 
the  entire  human  race,  through  his  dear  Son,  our  Lord  and 
Saviour  Jesus  Christ ;  and  that  he  will  also  preserve  us 
against  factions  and  schisms,  and  grant  us  courage  and 

has  done  much  good  by  it  in  the  Church,  school,  house,  and  govern- 
ment, and  now  all  its  labors  and  dangers  are  at  an  end.  Xeither 
caterpillars,  bees,  horse-flies,  wasps,  nor  nettles,  burdock,  thistle,  or 
cockle,  could  destroy  this  sweet  little  flower;  and  it  continued  to 
praise  God,  and  to  instruct  men  at  all  hours.  Many  a  spider  crept 
over  it,  many  poisonous  reptiles  pierced  it;  but  yet  it  lives,  and 
slumbers  in  this  shrine,  and  its  work  will  never  be  forgotten.  God 
now  wipes  away  its  tears,  and  refreshes  it  with  the  dew  of  heaven. 
Its  little  leaves  give  out  a  pleasant  perfume,  and  in  a  short  time  it 
will  live  again.  When  the  bones  and  skin  of  faithful  teachers  shall 
blossom  like  the  green  herb,  then  its  faith,  patience,  and  industry-, 
will  receive  praise,  thanksgiving,  and  honor.  Whosoever,  therefore, 
performs  a  pilgrimage  to  this  shrine,  let  him  drop  a  longing  tear, 
and  sigh  with  us  from  the  depths  of  his  heart,  for  God  is  pleased 
with  a  grateful  heart  and  mouth.  Lord  Christ,  come  and  show  thy 
glory,  which  is  prepared  for  this  little  flower.  Help  thy  church  in 
all  her  distresses,  by  thy  intercessions,  and  bloody  wounds.  Preserve 
all  thy  little  bees,  and  the  leaves  of  this  little  flower,  in  thine  own 
cypress  shrine,  for  they  are  the  witnesses  of  thy  name.  Thy  word, 
and  the  writings  of  good  men,  avail  against  murder  and  the  poison 
of  Satan,  teach,  comfort,  refresh,  and  warn  every  one ;  but  an  evil 
book  is  the  cause  of  all  misery." 


^J~ 


364  LIFE    OP    MELANCHTHON. 

strcnrrtli   to   oppose   them   confidently  and    successfully. 
And  "as   human   strength  and  ^'isdom    arc    too  ^veak  to 
accomplish  this,  we  beseech  the  Eternal  Son  of  God,  that 
he  would  abundantly  pour  out  his  Holy  Spirit  by  his  word, 
in  our  hearts  and  those  of  all  believers,  so  that  we  may 
obtain  knowledge  and  wisdom,  and  be  ruled  and  gmded  m 
all  things,  in  order  that  his   holy  Divine  name  may  be 
praised  and  glorified  by  us  and  the  whole  Christian  Church, 
here  in  this  world,  and  forever   in   the  world  to  come. 
Amen." 


THE    END. 


Q5>- 


SOUTHERN  REGIONAL  LIBRARY  FAC'Uy 


AA    000  359  415    7 


